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"Kehilangan anggota keluarga inti dapat memicu reaksi duka yang lebih mendalam dan kesulitan dalam beradaptasi. Ketika individu tidak mampu menghadapi kedukaan dengan adaptif maka akan rentan mengalami complicated grief dan menurunkan kesejahteraan subjektif individu. Mekanisme koping seperti spiritual dan religius koping dapat membantu individu dalam menghadapi kedukaannya. Koping spiritual dan religius terbagi menjadi dua yaitu religius koping positif dan religius koping negatif. Penelitian ini bertujuan untuk melihat apakah complicated grief berkorelasi negatif dengan kepuasan hidup, serta melihat apakah religius koping baik positif atau negatif berperan sebagai moderator dalam hubungan antara complicated grief dengan kepuasan hidup pada keluarga inti yang berduka. Analisis data dilakukan terhadap 452 partisipan dengan rentang usia 19 – 40 tahun yang kehilangan anggota keluarga inti. Alat ukur yang digunakan yaitu Satisfaction With Life Scale, Inventory of Complicated Grief, dan Brief Spiritual/Religious Coping Scale. Hasil analisis menunjukkan bahwa complicated grief tidak berkorelasi negatif secara signifikan dengan kepuasan hidup. Selanjutnya, religius koping positif berperan sebagai variabel moderator yang memperkuat hubungan negatif antara complicated grief dan life satisfaction, sedangkan religius koping negatif tidak memoderasi hubungan antara complicated grief dan life satisfaction. Penelitian ini memberikan implikasi terkait pentingnya pemberian intervensi koping religius yang dapat benar-benar meningkatkan kemampuan individu dalam memaknai penggunaan koping religius positif sehingga dapat mengurangi dampak negatif kedukaan terhadap kepuasan hidup individu.

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The loss of a nuclear family member can trigger deeper grief reactions and difficulties in adapting. When individuals are unable to deal with grief adaptively, they will be vulnerable to experiencing complicated grief and reduce individual subjective well-being. Coping mechanisms such as spiritual and religious coping can help individuals in dealing with their grief. Spiritual and religious coping is divided into two types, positive religious coping and negative religious coping. This study aims to see if complicated grief is negatively correlated with life satisfaction, and to see if religious coping either positive or negative plays a moderating role in the relationship between complicated grief and life satisfaction in bereaved nuclear families. Data analysis was conducted on 452 participants aged 19 – 40 years who lost a nuclear family member. The measuring instruments used were Satisfaction With Life Scale, Inventory of Complicated Grief, and Brief Spiritual/Religious Coping Scale. The results of the analysis showed that complicated grief was not significantly negatively correlated with life satisfaction. Furthermore, positive religious coping acts as a moderator variable that strengthens the negative relationship between complicated grief and life satisfaction, while negative religious coping does not moderate the relationship between complicated grief and life satisfaction. This study provides implications regarding the importance of providing religious coping interventions that can actually enhance the individual's ability to interpret the use of positive religious coping so as to reduce the negative impact of grief on individual life satisfaction."

"Kehilangan anggota keluarga inti dapat memicu duka yang lebih intens dan berkepanjangan, meningkatkan risiko complicated grief (CG) yang berdampak pada kesehatan mental dan fungsi sehari-hari. Salah satu strategi yang dapat membantu individu dalam menghadapi tantangan akibat kehilangan adalah koping religius (religious coping). Koping religius merupakan penggunaan keyakinan dan praktik agama untuk menghadapi tekanan hidup. Strategi ini terbagi menjadi dua jenis, yaitu koping religius positif yang berhubungan dengan penurunan intensitas CG, dan koping religius negatif yang cenderung meningkatkan keparahan duka. Resiliensi, yang merupakan kemampuan individu untuk bangkit di tengah kesulitan, juga terbukti berperan penting dalam proses adaptasi terhadap kehilangan dan kemunculannya dapat dipengaruhi oleh pemaknaan yang merupakan mekanisme dari koping religius. Penelitian ini bertujuan untuk menguji peran resiliensi sebagai mediator dalam hubungan antara koping religius (baik positif maupun negatif) dan CG. Data dikumpulkan dari 452 partisipan dengan usia rata-rata (M=29.72), menggunakan tiga alat ukur, yaitu Brief Spiritual/Religious Coping Scale, The Connor-Davidson Resilience Scale, dan Inventory of Complicated Grief. Analisis data dilakukan menggunakan model mediasi dengan PROCESS Hayes. Hasil menunjukkan bahwa resiliensi berperan sebagai mediator dalam hubungan antara koping religius positif dan CG. Namun, pada model hubungan antara koping religius negatif dan CG, resiliensi tidak ditemukan berperan sebagai mediator. Penelitian ini memberikan wawasan mengenai pengembangan intervensi psikologis dengan mengintegrasikan pendekatan agama dan resiliensi untuk mengelola kehilangan secara adaptif, serta menyoroti pentingnya deteksi dan penanganan koping religius negatif yang dapat memperburuk CG.

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The loss of a nuclear family member can trigger more intense and prolonged grief, increasing the risk of complicated grief (CG) which impacts mental health and daily functioning. One strategy that can help individuals deal with the challenges of loss is religious coping. Religious coping is the use of religious beliefs and practices to deal with life stresses. This strategy is divided into two types, namely positive religious coping (PRC), which is associated with a decrease in CG intensity, and negative religious coping (NRC), which tends to increase the severity of grief. Resilience, which is an individual's ability to rise above adversity, has also been shown to play an important role in the process of adapting to loss and its emergence can be influenced by meaning-making, which is a mechanism of religious coping. This study aimed to examine the role of resilience as a mediator in the relationship between religious coping (both positive and negative) and CG. Data were collected from 452 participants with a mean age (M=29.72), using three measurement tools, namely the Brief Spiritual/Religious Coping Scale, The Connor-Davidson Resilience Scale, and the Inventory of Complicated Grief. Data analysis was conducted using the mediation model with Hayes' PROCESS. The results showed that resilience acts as a mediator in the relationship between PRC and CG. However, in the relationship model between NRC and CG, resilience was not found to play a mediating role. This study provides insights into the development of psychological interventions integrating religious and resilience approaches to adaptively manage loss, and highlights the importance of detecting and addressing negative religious coping that may exacerbate CG."

"Stress memiliki prevalensi yang tinggi di masyarakat. Pada usia remaja, potensi munculnya stress akan meningkat. Penelitian ini bertujuan untuk melihat hubungan antara keberfungsian keluarga dan stress dengan moderator positive religious coping pada remaja akhir. Pengukuran variabel keberfungsian keluarga menggunakan alat ukur Family Assessment Device FAD skala general fuctioning untuk mengukur keberfungsian keluarga secara umum. Pengukuran stress menggunakan alat ukur Perceived Stress Scale PSS . Pengukuran positive religious coping menggunakan alat ukur The Brief RCOPE. Partisipan dalam penelitian ini berjumlah 426 94 laki-laki dan 332 perempuan dengan rentang usia 18-21 tahun. Pengujian hipotesis menggunakan teknik multiple regression. Hasil penelitian menunjukkan bahwa keberfungsian keluarga berhubungan dengan stress secara signifikan. Namun, positive religious coping tidak memberikan pengaruh secara signifikan R=0,429, p>.05 dalam hubungan antara keberfungsian keluarga dan stress. Hubungan moderasi yang tidak signifikan tersebut diasumsikan karena 1 hubungan keberfungsian keluarga dan stress sudah terlalu kuat, 2 adanya hubungan signifikan antara keberfungsian keluarga dan positive religious coping, dan 3 positive religious coping tidak efektif sebagai strategi coping pada usia remaja akhir.

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Stress has a high prevalence in society. In adolescence, the potential for stress will increase. This research was conducted to see the relationship between family functioning and stress with religious coping as a moderator among the late adolescents. The measurement of family functioning variable was using the instrument of Family Assessment Device FAD general functioning scale to measure family functioning in general. The measurement of stress variable was using the Perceived Stress Scale PSS . The measurement of positive religious coping variable was using the Brief RCOPE. The participants in this study were 426 subjects 94 men and 332 women with the range of age between 18 21 years old. Hypothesis testing used the multiple regression technique.

The result of this study showed that family functioning significantly correlated with stress. However, positive religious coping could not significantly moderate R 0,429, p .05 the relationship of family functioning and stress. This insignificant moderation relationship was assumed to be due 1 the relationship of family functioning and stress was too strong, 2 there was a significant relationship between family functioning and positive religious coping, and 3 positive religious coping was not effective as coping strategy in late adolescence."

"Pada periode transisi menjadi orang tua baru, individu seringkali dihadapkan dengan kondisi yang menimbulkan stres. Berdasarkan penelitian sebelumnya, stres yang dialami memiliki hubungan dengan well-being dari orang tua. Dengan demikian, dibutuhkan strategi yang tepat agar well-being orang tua tetap terjaga meskipun stres pengasuhan tidak dapat dihindari. Penelitian ini bertujuan untuk melihat peran common dyadic coping sebagai moderator dalam hubungan parenting stress dan well-being dalam periode transisi menjadi orang tua baru. Alat ukur yang digunakan pada penelitian ini meliputi Parental Stress Scale (PSS), The PERMA-Profiler, dan Dyadic Coping Inventory (DCI). Data diperoleh dari 342 partisipan (N perempuan = 307, M usia = 27.97, SD usia = 3.988). Hasil analisis data menggunakan Hayes PROCESS menunjukkan bahwa emotion-focused common dyadic coping dapat secara signifikan memoderasi hubungan antara parenting stress dan well-being (b=0.1529, t=3.6358, p<0.001), sedangkan problemfocused common dyadic coping tidak signifikan memoderasi hubungan antara parenting stress dan well-being (b=0.0875, t=1.9146, p>0.05). Temuan ini meningkatkan pentingnya peran dukungan dari pasangan dalam bentuk menghibur, menenangkan satu sama lain dan berkegiatan bersama untuk menjaga well-being orang tua dari dampak negatif stres pengasuhan.

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During the transition period of becoming first-time parents, individuals often face stressful conditions. Previous research has shown that the stress experienced is related to the well-being of parents. Therefore, effective strategies are needed to maintain the well-being of parents even though parenting stress is inevitable. This study aims to examine the role of common dyadic coping as a moderator in the relationship between parenting stress and well-being during the transition to becoming first-time parents. The measurements used in this study include the Parental Stress Scale (PSS), The PERMA-Profiler, and the Dyadic Coping Inventory (DCI). Data were obtained from 342 participants (N female = 307, M age = 27.97, SD age = 3.988). Data analysis using Hayes PROCESS showed that emotion-focused common dyadic coping can significantly moderate the relationship between parenting stress and well-being (b=0.1529, t=3.6358, p<0.001), while problem-focused common dyadic coping does not significantly moderate the relationship between parenting stress and well-being (b=0.0875, t=1.9146, p>0.05). This finding highlights the importance of the role of support from partners in the form of comforting, consoling each other, and engaging in activities together to protect the well-being of parents from the negative impact of parenting stress."

"Non-suicidal self-injury (NSSI) merupakan isu kesehatan global dengan prevalensi yang tinggi dan meningkat di kalangan dewasa awal. Penelitian ini bertujuan untuk mendapatkan gambaran mengenai kecenderungan perilaku NSSI pada dewasa awal di Indonesia serta menemukan hubungan antara stres, koping religius positif dan negatif, dan keparahan perilaku NSSI. Data dikumpulkan dari 311 partisipan berusia 18–29 tahun (M = 23.37, SD = 2.38) menggunakan kuesioner daring, yang mencakup alat ukur stres (Perceived Stress Scale-10), koping religius positif dan negatif (Brief RCOPE), serta karakteristik perilaku NSSI (Non-Suicidal Self-Injury Function Scale). Dalam penelitian ini, 40.2% partisipan pernah atau masih melakukan NSSI. Hasil menunjukkan bahwa kenaikan pada stres secara statistik signifikan memprediksi peningkatan pada keparahan perilaku NSSI. Koping religius negatif memiliki efek moderasi yang signifikan secara statistik pada hubungan antara stres dan keparahan NSSI, namun koping religius positif tidak memiliki efek moderasi yang signifikan secara statistik. Penelitian ini mendemonstrasikan bahwa stres dan koping religius negatif memainkan peran penting dalam memperparah perilaku NSSI. Penelitian ini mengilustrasikan pentingnya program prevensi dan intervensi untuk NSSI yang menargetkan stres dan koping religius negatif.

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Non-suicidal self-injury is a global health issue with a high and increasing prevalence among emerging adults. This study is aimed to examine the tendency of NSSI among emerging adults in Indonesia while also investigating the relationship between stress, positive and negative religious coping, and NSSI severity. Data was gathered from 311 participants aged 18–29 years old (M = 23.37, SD = 2.38) using online questionnaire, which included measures of stress (Perceived Stress Scale-10), positive and negative religious coping (Brief RCOPE), and NSSI severity (Non-Suicidal Self-Injury Function Scale). This study revealed that 40.2% of participants had or were still engaging in NSSI. Results indicated that an increase in stress predicted with statistical significance an increase in NSSI severity. Negative religious coping had a statistically significant moderation effect on the relationship between stress and NSSI severity, while positive religious coping did not. Thus, this study demonstrated that stress and negative religious coping play important roles in exacerbating NSSI. This study illustrated the importance of prevention and intervention programmes for NSSI that target stress and negative religious coping. "

"Nyeri kronis pada populasi dewasa muda dapat mengganggu aktivitas dan keberfungsian sehari-hari. Penderita nyeri bahkan terancam mengalami kehilangan fungsi tubuh tertentu apabila terlibat dalam pain catastrophizing. Berdasarkan fear-avoidance model, sifat cemas dapat mempengaruhi penderita nyeri untuk melakukan pain catastrophizing yang kemudian mengarah pada pemulihan yang tertunda. Peneliti lain mencoba mengembangkan model yang hanya fokus pada faktor negatif ini, dengan memasukkan faktor positif yang dapat membantu pemulihan nyeri individu, yaitu resiliensi. Stres yang dialami penderita nyeri kronis juga perlu diatasi. Salah satu caranya adalah dengan melakukan positive religious coping. Pada studi ini, penulis ingin melihat peran resiliensi dan positive religious coping sebagai moderator di antara interaksi sifat cemas dan pain catastrophizing, sedangkan negative religious coping dianalisis sebagai kovariat. Penelitian dilakukan terhadap 275 penderita nyeri di Indonesia berusia 18-35 tahun. Partisipan memberi persetujuan untuk mengikuti penelitian ini dan mengisi kuesioner yang menggambarkan pengalaman nyeri mereka. Hasil analisis regresi menunjukkan bahwa positive religious coping berperan sebagai moderator dalam interaksi sifat cemas dan pain catastrophizing, namun resiliensi tidak. Memiliki hubungan yang baik dengan Tuhan, sesama, dan diri sendiri dapat membantu penderita nyeri kronis dalam menghadapi nyerinya. Melihat hasil studi ini, profesional dapat mempertimbangkan positive religious coping sebagai salah satu sasaran intervensi saat menangani pasien nyeri kronis.

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Chronic pain in young adults can interfere with daily activity and functioning. Pain patients are threatened with dysfunction when they are engaged in pain catastrophizing. According to the fear-avoidance model, trait anxiety affects one’s involvement in pain catastrophizing, leading to delayed recovery. Other researchers tried to expand the model, which focuses only on the negative factors, by incorporating the positive factors, i.e., resilience, that can promote positive adaptation to chronic pain. The stress that chronic pain patients face also needs to be overcome. One of the strategies is using positive religious coping. In this study, the author examined the role of resilience and positive religious coping as moderators in the interaction of trait anxiety and pain catastrophizing, while negative religious coping is analyzed as a covariate. A total of 275 individuals with chronic pain aged 18-35 participated in this study. Participants informed their consent and filled out a set of questionnaires that described their pain experiences. The regression analysis results show that positive religious coping moderates the interaction between trait anxiety and pain catastrophizing, and resilience does not. Having a good connection with God or a higher being, as well as others and oneself, can help chronic pain patients deal with their pain. From this finding, professionals can consider positive religious coping an intervention target when helping chronic pain patients."

"Penyesuian keadaan seperti tantangan, tugas guru yang lebih tinggi dan peran guru di sekolah dasar inklusif dapat menjadi penyebab stres. Stres yang tinggi akan menurunkan tingkat kesejahteraan subjektif guru atau TSWB. Untuk meminimalisir stres tersebut membutuhkan coping. Penelitian ini dilakukan untuk melihat hubungan antara coping dengan TSWB di sekolah dasar inklusif. Penelitian ini dilakukan pada 76 guru sekolah dasar inklusif. Hasil perhitungan pearson correlation menunjukan bahwa terdapat hubungan positif yang signifikan antara emotion-focused coping (r = 0,610, p<0,01) , problem-focused coping (r = 0,530, p<0,01) dan avoidant coping (r = 0,469, p<0,01) dengan TSWB di sekolah dasar inklusif. Dapat disimpulkan bahwa emotion-focused coping, problem-focused coping, dan avoidant coping berhubungan secara positif dengan TSWB di sekolah dasar inklusif.

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Adjustment of circumstances such as challenges, higher teacher duties and the role of teachers in inclusive primary schools can be a cause of stress. High stress will reduce the level of subjective well-being of teachers or TSWB. To minimize this stress requires coping. This study was conducted to examine the relationship between coping and TSWB in inclusive elementary schools. This research was conducted on 76 inclusive elementary school teachers. The results of the Pearson correlation calculation show that there is a significant positive relationship between emotion-focused coping (r = 0.610, p<0.01) , problem-focused coping (r = 0.530, p<0.01) and avoidant coping (r = 0.469 , p<0.01) with TSWB in inclusive primary schools. It can be concluded that emotion-focused coping, problem-focused coping, and avoidant coping are positively related to TSWB in inclusive elementary schools."

"Tujuan penelitian ini adalah untuk mengetahui apakah terdapat hubungan antara religious coping dan psychological well-being pada remaja panti asuhan di Jakarta. Banyaknya pengalaman negatif yang dialami oleh remaja panti asuhan, membuat remaja tidak berdaya yang berpengaruh pada kesejahteraan psikologis. Oleh karena itu, penting bagi remaja panti asuhan untuk mampu melakukan coping yang efektif agar psychological well-being mereka menjadi lebih baik, salah satunya dengan penggunaan religious coping. Penelitian ini bersifat korelasional dengan menggunakan sampel remaja panti asuhan usia 12 - 20 tahun dan telah menetap setidaknya selama satu tahun di panti asuhan N = 138, laki-laki = 70. Alat ukur yang digunakan dalam penelitian adalah Ryffs Scales of Psychological Well-Being untuk mengukur psychological well-being dan Brief RCOPE untuk mengukur religious coping. Hasil analisis korelasi menunjukkan bahwa terdapat hubungan positif yang signifikan antara positive religious coping dan psychological well being r = .397, p < .01, dan hubungan negatif yang signifikan antara negative religious coping dan psychological well-being r = -.194, p < .05.

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The purpose of this study is to find out the relationship between religious coping and psychological well being in adolescents at orphanages in Jakarta. The number of negative experiences happened to adolescents in orphanages, it makes them helpless and affects their psychological well being. Therefore, it is important for them to be able in performing effective coping to enhance their psychological well being, one of the way by the use of religious coping. This study was correlational by using a sample of adolescents orphans aged 12 to 20 years and has been living for at least one year in an orphanage N 138, male 70. The instruments used in this study were Ryff 39 s Scales of Psychological Well Being to measure psychological well being and Brief RCOPE to measure religious coping. The result of correlation analysis shows that there is a significant positive correlation between positive religious coping and psychological well being r .397."

"Tingginya tingkat perceraian di Indonesia pada tahun 2019 didominasi oleh pasangan dengan rentang usia pernikahan satu sampai lima tahun menandakan bahwa periode awal pernikahan merupakan masa yang rentan bagi pasangan. Penelitian ini bertujuan untuk melihat efek moderasi dari common dyadic coping dalam hubungan antara stres eksternal dan stres internal pada pasangan dengan usia pernikahan 1-5 tahun. Partisipan terdiri dari 128 orang (43 laki-laki dan 85 perempuan), berstatus menikah, dan minimal berusia 20 tahun. Alat ukur yang digunakan adalah Multidimensional Stress Questionnaire for Couple dan Dyadic Coping Inventory. Hasil penelitian mendukung hipotesis dengan menujukkan adanya korelasi antara stres eksternal dan stres internal (r = 0.75, n = 128, p<.01, one-tailed) serta ditemukannya efek moderasi dari common dyadic coping pada hubungan stres eksternal dan stes internal (β = 0.77, t(0.5946) = 0.486, p<.05). Hasil penelitian ini dapat menjadi acuan psikoedukasi mengenai proses penyesuaian dan strategi coping pada pasangan yang akan atau baru menikah.

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High divorce rate in Indonesia was dominated by couples with 1-5 years of marriage. This finding indicated that early period of marriage is a vulnerable period for both couples. This study aimed to examine the moderating effects of common dyadic coping in the relationship between external stress and internal stress in couples with 1-5 years of marriage. Participants consisted of 128 people (43 men and 85 women), is married, and at least 20 years old. The measuring instruments used are Multidimensional Stress Questionnaire for Couple and Dyadic Coping Inventory. Research result support hypothesis by showing a correlation between external stress and internal stress (r = 0.75, n = 128, p<.01, one-tailed and also found that there is moderating effect of common dyadic coping on the relationship between external stress and internal stress (β = 0.77, t(0.5946) = 0.486, p<.05). The result of this study can be used as reference for psychological education regarding the adjustment process and coping strategies for couples who about to get married or are newly married."

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Pengalaman kematian anggota keluarga merupakan pengalaman traumatis dan non-normatif bagi para emerging adult yang memengaruhi subjective well-being-nya. Penelitian bertujuan untuk melihat peranan religious coping terhadap subjective well-being para emerging adult di konteks pengalaman kehilangan anggota keluarga. Terdapat 172 partisipan berjenis kelamin perempuan dan laki-laki, berusia 18-25 tahun, beragama, berstatus warga negara Indonesia, dan memiliki anggota keluarga yang meninggal dunia. Penelitian korelasional ini menggunakan metode multiple regression dengan alat ukur Brief RCOPE untuk mengukur tingkat penggunaan religious coping, SWLS mengukur tingkat kepuasan hidup sebagai komponen kognitif subjective well-being, dan The PANAS Scale mengukur tingkat afek sebagai komponen afektif subjective well-being. Hasil menunjukkan bahwa positive religious coping dan negative religious coping berkontribusi secara signifikan terhadap seluruh aspek subjective well-being, baik pada kepuasan hidup (F(2, 172) = 25.034, p < 0.05, 𝑅2 = .229, adjusted 𝑅2 = .219) dengan medium—large effect size, afek positif (F(2, 172) = 8.268, p < 0.05, 𝑅2 = .089, adjusted 𝑅2 = .078) dengan small effect size, maupun afek negatif (F(2, 172) = 10.139, p < 0.05, 𝑅2 = .107, adjusted 𝑅2 = .097) dengan small—medium effect size. Penelitian ini mendemonstrasikan peranan religious coping terhadap subjective well-being para emerging adult yang kehilangan anggota keluarga.

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The death of a family member can be a traumatic and non-normative event. It can affect the well-being of emerging adults. This study examines the role of religious coping on subjective well-being among emerging adults who have lost a family member. The study included 172 participants who were female and male, Indonesian citizens, religious, aged between 18—25 years, and had experienced the death of a family member within the past five years. This correlational study utilized the multiple regression method to analyze measures such as the Brief RCOPE to measure the level of use of religious coping, the SWLS to measure the level of life satisfaction as the cognitive component of subjective well-being, and the PANAS scale to measure the level of affect as part of the affective component of subjective well-being. The data suggested that positive religious coping and negative religious coping contributed significantly to all aspects of subjective well-being, including life satisfaction (F(2, 172) = 25.034, p < 0.05, 𝑅2 = .229, adjusted 𝑅2 = .219) with medium-large effect size, positive affect (F(2, 172) = 8.268, p < 0.05, 𝑅2 = .089, adjusted 𝑅2 = .078) with small effect size, and negative affect (F(2, 172) = 10.139, p < 0.05, 𝑅2 = .107, adjusted 𝑅2 = .097) with small-medium effect size. This research demonstrates how religious coping may influence the subjective well-being of emerging adults who have lost a family member.

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