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"Penelitian ini menunjukkan minat pada konsep warna dan semiotik, serta berfokus pada konsep warna yang digunakan pada produk kosmetik menurut salah satu perusahaan di Indonesia. Istilah warna dalam bahasa Indonesia yang digunakan dalam produk kosmetik sering dikaitkan dengan warna kulit orang Indonesia. Beberapa istilah warna yang berhubungan dengan warna kulit adalah variasi dari warna cokelat dan kuning, yang sering digunakan pada produk kosmetik untuk membedakan warna produk kosmetik, contohnya alas bedak dan bedak. Contoh variasi warna cokelat yang digunakan sebagai tanda untuk membedakan warna produk kosmetik adalah sawo matang, sedangkan contoh variasi warna kuning adalah kuning gading dan kuning langsat. Penelitian ini membahas dan meneliti cara penutur bahasa Indonesia, khususnya orang-orang yang bertempat tinggal di Jabodetabek dan berada pada usia generasi milenial, dalam memberikan pemaknaan pada istilah warna sawo matang, kuning gading, dan kuning langsat yang digunakan dalam produk kosmetik. Data penelitian ini terdiri dari respons berupa kata-kata, terhadap makna istilah warna sawo matang, kuning gading, dan kuning langsat yang digunakan dalam produk kosmetik. Data dikumpulkan oleh peneliti melalui penyebaran kuesioner secara daring. Responden dalam penelitian ini adalah orang-orang yang memiliki latar belakang etnis berbeda-beda, yaitu Aceh, Aceh-Palembang, Bali, Batak, Betawi, Betawi-Sunda, Bugis, Ende, Flores, Flores-Manado, Jawa, Jawa-Arab, Jawa-Batak, Jawa-Betawi, Jawa-Minangkabau, Jawa-Sumatera, Manado, Melayu, Minangkabau, Palembang, Sunda, Tionghoa, Toraja, dan tidak terdefinisikan. Hasil penelitian menunjukkan beragam konotasi yang mengacu kepada mitos tentang variasi istilah warna sawo matang, kuning gading, dan kuning langsat yang digunakan dalam produk kosmetik. Hasil penelitian juga menunjukkan bahwa perbedaan latar belakang etnis mempengaruhi pemaknaan responden terhadap istilah warna sawo matang, kuning gading, dan kuning langsat. Responden dengan etnis yang sama dapat memberikan pemaknaan yang berbeda. Selain itu, ditemukan responden dari etnis tertentu yang tidak mengetahui istilah warna sawo matang, kuning gading, atau kuning langsat. Dampaknya adalah responden tersebut tidak dapat memberikan pemahaman atau pemaknaan terhadap warna sawo matang, kuning gading, dan kuning langsat

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This research shows interest in the concepts of color and semiotics which focuses on the concept of color used in cosmetic products according to one of the cosmetic companies in Indonesia. The color term in Bahasa Indonesia used in cosmetic products are often associated with the skin color of Indonesians. Some color terms related to skin color are variations of brown and yellow, which are often used in cosmetic products to differentiate the color of cosmetic products, for example foundation and face powder. An example of a brown color variation that is used as a sign to differentiate the color of a cosmetic product is sawo matang, while examples of a yellow color variation are kuning gading and kuning langsat. This research discusses the way Indonesian speakers, especially those who live in Jabodetabek and are the millennial generation, give meaning to the terms sawo matang, kuning gading, and kuning langsat used in cosmetic products. The research data consists of responses to the meaning of sawo matang, kuning gading, and kuning langsat used in cosmetic products. Data was collected by researchers through distributing online questionnaires. Respondents in this study were people who had different ethnic backgrounds, namely Aceh, Aceh-Palembang, Bali, Batak, Betawi, Betawi-Sunda, Bugis, Ende, Flores, Flores-Manado, Javanese, Javanese-Arabic, Javanese-Batak, Javanese-Betawi, Javanese-Minangkabau, Javanese-Sumatra, Manado, Malay, Minangkabau, Palembang, Sundanese, Chinese, Toraja, and undefined. The results show various connotations that refer to myths about sawo matang, kuning gading, and kuning langsat used in cosmetic products. The results also show that differences in ethnic backgrounds influence respondents' knowledge about sawo matang, kuning gading, and kuning langsat. Respondents with the same ethnicity may provide different meanings of sawo matang, kuning gading, and kuning langsat. This research also found that respondents from certain ethnicities did not know the terms sawo matang, kuning gading, or kuning langsat. As a result, respondents were unable to provide an understanding of sawo matang, kuning gading, or kuning langsat."

"ABSTRAKFukoidan merupakan salah satu polisakarida alami yang tersusun dari sebagian besar L-fukosa yang di antaranya memiliki gugus ester sulfat. Salah satu sumber fukoidan adalah rumput laut cokelat Sargassum binderi Sonder. Penelitian ini bertujuan untuk melihat pengaruh hilangnya warna pigmen dalam rumput laut cokelat terhadap aktivitas fukoidan hasil isolasi. Pada penelitian ini, dilakukan variasi pelarut dan variasi waktu yang digunakan pada perendaman maserasi rumput laut cokelat dengan menggunakan pelarut dalam menghilangkan pigmen. Pelarut yang digunakan adalah etil asetat teknis, aseton teknis, dan etanol 95 dengan variasi waktu 24 jam, 72 jam, 120 jam, dan 168 jam. Secara fisik, hasil depigmentasi yang paling optimum diperoleh dari kelompok pelarut etanol. Isolasi fukoidan dilakukan dengan metode asam, rendemen hasil isolasi fukoidan terdepigmentasi yang didapatkan berkisar 0,6-2,5 . Fukoidan dikarakterisasi menggunakan penentuan total karbohidrat, total senyawa fenolik, dan total sulfat, dengan masing-masing menghasilkan nilai 60-80 , 0,6-1,2 , dan 16-22 . Selain itu dilakukan identifikasi gugus fungsi dengan FTIR yang menunjukkan semua sampel hasil variasi maserasi rumput laut cokelat merupakan fukoidan. Penentuan analisa residu etanol juga dilakukan dan didapatkan hasil bahwa semua fukoidan tidak mengandung residu etanol. Kemudian, dilakukan uji sitotoksik fukoidan terdepigmentasi dengan aseton 24 jam terhadap sel kanker payudara T47D, dengan hasil IC50 yang didapatkan adalah 150,80 ?g/mL.

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ABSTRAKFucoidan is a polysaccharide composed of L fucose with sulfate ester, found in brown seaweeds, Sargassum binderi Sonder. The objective of this study was to remove brown pigment from seaweed and observed the effect of the result to the activity of isolated fucoidan. Therefore, in this study, the pigment will be removed by varying organic solvents in the maceration step, such as ethyl acetate, acetone, or ethanol. Also, by varying the time of maceration in 24 hours, 72 hours, 120 hours, and 168 hours. Physically, the depigmentation result shows that ethanol is the best of organic solvent for depigmentation. Acid method was used for the isolation of fucoidan, giving 0,6 2,5 of fucoidan. Fucoidan then characterized by total carbohydrate, total phenolic compounds, and sulfate content, with result 60 80 , 0,6 1,2 , and 16 22 , respectively. Characterization by FTIR to identify functional groups, showed that the samples were consistent with the characteristic of fucoidan. The analysis of ethanol residue confirmed that there was no ethanol left. Finally, isolated fucoidan from maceration with acetone for 24 hours, was tested against breast anti cancer T47D and the IC50 was 150,80 g mL."

"ABSTRAKFukoidan merupakan polisakarida sulfat, banyak mengandung L-fukosa, dan gugus ester sulfat. Polimer fukoidan memiliki struktur yang kompleks dan bervariasi pada beberapa spesies alga cokelat. Bioaktivitas fukoidan yang diketahui dan sampai saat ini banyak dimanfaatkan adalah sebagai antioksidan. Bioaktivitas fukoidan sebagai antioksidan diduga meningkat seiring berat molekul yang rendah dan posisi serta banyaknya sulfat pada fukoidan tersebut. Penelitian ini dilakukan untuk meningkatkan kadar sulfat pada fukoidan dengan sulfonasi dari hasil ekstraksi fukoidan yang berasal dari rumput laut cokelat Sargassum filipendula serta dilakukan uji aktivitasnya sebagai antioksidan. Fukoidan diekstraksi menggunakan HCl 0.1 M dan sulfonasi fukoidan dilakukan dengan reagen sulfurtrioksida ndash; piridin kompleks. Fukoidan hasil ekstraksi Crude fucoidan memiliki kader sulfat sebesar 13 , dan fukoidan setelah disulfonasi memiliki kenaikan kadar sulfat menjadi 20 . Uji aktivitas fukoidan terhadap antioksidan dilakukan dengan metode DPPH. Diperoleh persen inhibisi crude fucoidan serta fukoidan hasil sulfonasi masing-masing sebesar 8,9 dan 10,9.

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ABSTRACTFucoidan is a polysaccharide sulfate which contains L fucose and ester sulfate group. The fucoidan polymer has a varied and complex structure in some species of brown algae. The uses of fucoidan bioxactivity has been developed as an antioxidant. This is thought can be increase due to lower molecular weight and position and amount of sulfate in the fucoidan. Therefore, the aim of this research is to increase the measure of sulfate in fucoidan through sulfonation using fucoidan extraction result from Sargassum filipendula brown seaweed and tested its activity as antioxidant. Fucoidan was extracted using 0.1 M HCl. Sulfonation of fucoidan was performed with complex sulphurtryoxide pyridine complex reagents. Extracted fucoidan Crude fucoidan had 13 sulfate content, and fucoidan sulfonation product had an increase of sulfate content to 20 . Test of fucoidan activity against antioxidant was performed by DPPH method. Obtained percent inhibition of crude fucoidan and fucoidan sulfonation product was respectively 8,9 and 10,9. "

"Pemandian khusus kaum adam atau yang lebih dikenal dengan nama spa pria, merupakan fenomena yang menjamur dalam masyarakat saat ini. Kehadiran spa ini diprakarsai oleh kemunculan pria metroseksual yang mempedulikan penampilan, seperti layaknya wanita. Gender yang sebelumnya dianggap hanya berupa pemisahan antara dua susunan utama, pria dan wanita, diperkaya dengan keberadaan kaum baru tersebut. Skripsi ini bertujuan untuk mengungkap bagaimana arsitektur dan gender berinteraksi dalam bangunan spa khusus pria, terutama ditinjau dari segi maskulinitas. Pengungkapan tersebut dilakukan dengan cara pendekatan terhadap ruang arsitektural, manusia berkaitan dengan pengalaman ruang, dan aktivitas di dalamnya. Hipotesis dari skripsi ini adalah ternyata paradigma pemisahan gender antara pria dan wanita masih tetap tercermin dalam bentuk arsitektural spa. Pria masih memegang superioritas dalam ruang, sedangkan wanita senantiasa menjadi obyek superioritas tersebut.

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The bathing for male, or well known as spa for male, is attractive phenomenon nowadays. This spa is motived by the new consumer role, metrosex male who likes to spend their day to take care of themselves in order to look fabolous and fashionable, just like a female. Gender, as well-known, is divided by two characteristics, male and female, and this metrosex male have varies the gender.

The purpose of this writing is defining how architecture and gender related each other, specialy on masculinity. In order to observe that question, i'm using theory about architectural space, man and spatial experience. The paradigm of male-female separate sphere is still reflected in architectural spa design. While male are treated as superior in space, female remain as their object."

"ABSTRAKFukoidan adalah heteropolisakarida sulfat yang terdiri atas L-fukosa dan gugus ester sulfat sebagai komponen utama. Selama tiga dekade terakhir, struktur dan bioaktivitas fukoidan telah banyak diteliti. Namun, adanya perbedaan komponen dan besarnya berat molekul fukoidan yang diisolasi dari tiap spesies rumput laut cokelat, menjadikan karakteristik dan struktur fukoidan antar spesies tidak sama. Sementara itu, aktivitas fukoidan dalam melawan sel kanker sangat dipengaruhi oleh tingginya kandungan sulfat dan berat molekul. Fukoidan dengan berat molekul rendah cenderung memiliki kelarutan lebih tinggi dan mudah terpenetrasi ke dalam sel kanker. Pada penelitian ini, fukoidan dari rumput laut cokelat Sargassum binderi Sonder diekstraksi dengan HCl 0,1 N dan depolimerisasi dengan hidrolisis asam pada waktu dan konsentrasi yang divariasikan. Fukoidan dengan depolimerisasi paling maksimal, yaitu pada TFA 1 M selama 1,5 jam pada suhu 121oC, memberikan karakter total sulfat 8,69 , berat molekul 5,79 kDa, dan nilai IC50 184,22 ?g/mL terhadap sel T47D. Sedangkan fukoidan murni tanpa perlakuan hidrolisis memiliki karakter total sulfat 18,63 , berat molekul 785,12 kDa, dan nilai IC50 75,69 ?g/mL. Kadar sulfat dalam fukoidan memberikan pengaruh yang sangat signifikan terhadap aktivitas antikanker sel T47D dibandingkan pengaruh dari berat molekul.

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ABSTRACTFucoidan is a sulfated heteropolysaccharide consists of L fucose and sulfate ester groups as the main component. Over the past three decades, fucoidan structures and bioactivity have been widely studied. However, the differences in the components and the molecular weight of the fucoidan isolated from each species of brown seaweed, making an unequal characteristics and structures of fucoidan from each species. Meanwhile, the activity of fucoidan in the fight against cancer cells is strongly affected by sulfate content and molecular weight. Low molecular weight fucoidans tend to have higher solubility and are easily penetrated into cancer cells. In this study, the fucoidan from brown seaweed of Sargassum binderi Sonder was extracted with 0,1 N HCl and depolymerized by acid hydrolysis at varied time and concentration. Fucoidan with the maximum depolymerization, at 1 M TFA for 1,5 hours at 121oC, has characters in 8,69 of total sulfate, 5,79 kDa of molecular weight, and IC50 value at 184,22 g mL against T47D cells. While pure fucoidan without hydrolysis treatment has characters in 18,63 of total sulfate, 785,12 kDa of molecular weight, and IC50 value at 75,69 g mL. The sulfate level of the fucoidan had a very significant effect on T47D cell anticancer activity compared with molecular weight effect."

"[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.]"