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"Jumlah pekerja di Indonesia saat ini didominasi oleh pekerja generasi milenial. Hal ini perlu menjadi perhatian bagi perusahaan untuk mempertimbangkan karakteristik kerja generasi milenial dalam mencapai keefektifan tujuan perusahaan. Namun demikian, salah satu permasalahan yang terjadi pada pekerja milenial adalah rendahnya perilaku kewargaan organisasi di tempat kerja. Meningkatkan persepsi pekerja terhadap dukungan organisasi dapat membantu pekerja milenial dalam mengembangkan perilaku kewargaan organisasi di lingkungan kerja, dan asosiasi ini di mediasi oleh keterlibatan kerja. Penelitian ini bertujuan untuk memahami peran dari keterlibatan kerja sebagai mediator dalam pengaruh dari persepsi dukungan organisasi terhadap perilaku kewargaan organisasi pada pekerja milenial. Partisipan penelitian merupakan pekerja milenial (kelahiran tahun 1981-2000) dengan masa kerja selama minimal satu tahun di tempat kerja saat ini (N = 233) yang direkrut dengan teknik convenience dan snowball sampling. Penelitian ini merupakan penelitian korelasional dan analisis regresi digunakan untuk menguji peran mediator dari keterlibatan kerja. Perilaku kewargaan organisasi diukur dengan Organizational Citizenship Behavior Scale (OCB scale), persepsi terhadap dukungan organisasi diukur dengan Survey of Perceived Organizational Support (SPOS), dan keterlibatan kerja diukur dengan Utrecht Work Engagement Scale-9 (UWES-9). Hasil penelitian ini menemukan bahwa keterlibatan kerja berperan dalam memediasi pengaruh positif dari persepsi dukungan organisasi terhadap perilaku kewargaan organisasi pekerja milenial di perusahaan. Temuan dari penelitian ini dapat memberikan informasi bagi perusahaan untuk meningkatkan persepsi pekerja terhadap dukungan organisasi dan keterlibatan kerja untuk dapat meningkatkan kesukarelaan pekerja milenial memunculkan perilaku kewargaan organisasi di perusahaan.

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The number of workers in Indonesia are currently dominated by millennial generation. This phenomenon requires companies concern to consider the work characteristics of millennial workers in order to achieve the effectiveness of organizational goals. However, one of the problems that occur in millennial workers are less likely to demonstrate organizational citizenship behavior. Improving workers' perceived organizational support can assist millennial workers in developing organizational citizenship behavior in the work environment and this association is mediated by work engagement. This study aims to examine the role of work engagement as a mediator on the influence of perceived organizational support to organizational citizenship behavior in millennial workers. Participants of this research were millennial workers (those born 1981-2000) with a minimum of one year work experience in current workplace (N = 233). They were recruited by convenience and snowball sampling techniques. This research is a correlational study and regression analysis is used to examine the mediation hypotheses. Organizational citizenship behavior is measured by Organizational Citizenship Behavior Scale (OCB scale), perceived of organizational support is measured by the Survey of Perceived Organizational Support (SPOS), and work engagement is measured by the Utrecht Work Engagement Scale-9 (UWES-9). This study found that work engagement mediates the positive impact of perceived organizational support on organizational citizenship behavior among millennial workers. Hopefully, the findings of this study can provide information for organizations to promote perceived organizational support and work engagement to increase the willingness of Millennial workers doing organizational citizenship behavior in their companies."

"Penelitian ini berangkat dari adanya proses penyebarluasan narasi-narasi tentang kesalehan, ibuisme, dan mitos feminin yang mendorong domestikasi perempuan Muslim milenial di Jabodetabek. Penelitian ini melihat bagaimana proses domestikasi tersebut dilakukan, dan menjelaskan bagaimana perempuan Muslim milenial merekonstruksi konsep perempuan salihah melalui pengalaman mereka. Penelitian ini merupakan penelitian kualitatif dengan metode wawancara mendalam, observasi, kajian pustaka, dan life story. Subjek penelitian ini adalah lima orang perempuan Muslim yang telah menikah, memiliki anak, berusia 27-42 tahun (generasi milenial), berlatar pendidikan tinggi, dan pernah bekerja formal sebelumnya. Penelitian ini dianalisis menggunakan tiga teori, yaitu teori feminine mystique dari Betty Friedan, teori ibuisme dari Madelon Djajadiningrat-Nieuwenhuis yang dikembangkan oleh Julia Suryakusuma menjadi ibuisme negara, dan teori agensi oleh Saba Mahmood. Hasil penelitian menunjukkan bahwa proses domestikasi pada perempuan Muslim milenial berhasil terjadi melalui narasi-narasi keagamaan yang konservatif, dan situasi ini menjadi pengalaman reflektif bagi perempuan karena mereka kehilangan kemandirian ekonomi dan identitas diri. Pengalaman domestikasi membuat perempuan milenial menemukan agensinya karena keberhasilan perempuan dalam merefleksikan makna baru tentang konsep kesalehan. Mereka juga mampu memaksimalkan agensinya untuk mempertahankan identitas dan kontrol diri sebagai seorang perempuan. Reinterpretasi atas konstruksi perempuan salihah berubah dari yang dogmatis menjadi kritis, dari posisi yang subordinat menjadi setara. Perempuan berhasil memperoleh identitas dan otonomi melalui kesadaran tentang aktualisasi diri, relasi dengan suami, dan cara-cara lain untuk mencapai kepentingan diri. Dengan demikian, perempuan Muslim milenial memiliki pemaknaan baru tentang konstruksi kesalehan yang sejalan dengan kepentingannya dan tujuan yang ingin ia capai.

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This study departs from the propagation of narratives surrounding piety, ibuism, and feminine myths that drive the domestication of Muslim millennial women in the Jabodetabek area. The research aims to examine how this domestication process occurs, and analyze how millennial Muslim women reconstruct the concept of pious women through their lived experiences. Employing qualitative research methods such as in-depth interviews, observation, literature review, and life story analysis, the study focuses on five married Muslim women aged 27-42 (millennial generation) with a background in higher education and previous formal employment. The research is framed by three theoretical perspectives: the feminine mystique theory by Betty Friedan, ibuism theory by Madelon Djajadiningrat-Nieuwenhuis that is later developed into state ibuism by Julia Suryakusuma, and agency theory by Saba Mahmood. The findings reveal that the domestication process among millennial Muslim women is successfully facilitated through conservative religious narratives, and it becomes a reflective experience for women as they lose economic independence and self-identity. However, this domestication experience does not hinder millennial women from finding new meanings about the concept of piety. They demonstrate the ability to maximize their agency to preserve their identity and self-control as women. The reinterpretation of the pious women construction transforms from dogmatic to critical, and from subordinate to equal position. Women have successfully regained their identity and autonomy through self-actualization awareness, relations with their husbands, and alternative means to achieve personal interests. Thus, millennial Muslim women have developed a new understanding of the concept of piety that align with their interests and goals."

"Perilaku keuangan mengharuskan milenial memiliki pengetahuan keuangan agar bisa mengevaluasi kemampuan yang dimiliki untuk kemudian diterapkan dalam kehidupan masing-masing. Tujuan penelitian ini adalah untuk menganalisis pengaruh financial attitude, financial self efficacy, dan financial planning activity terhadap financial management behavior pada generasi milenial muslim. Sampel dalam penelitian yaitu generasi milenial yang saat ini berusia 26-41 tahun dan diperoleh sebanyak 202 responden melalui kuesioner yang disebarkan diberbagai media sosial secara online. Pengolahan data primer menggunakan metode Covariance-based Structural Equation Modelling (CB-SEM) dengan software SPSS LISREL 8.8. Hasil penelitian menunjukkan bahwa financial attitude, financial self efficacy, dan financial planning activity berpengaruh positif terhadap financial management behavior. Kemudian religiosity tidak memberikan pengaruh moderasi yang signifikan pada hubungan antara financial attitude dengan financial management behavior maupun hubungan antara financial planning activity dengan financial management behavior. Namun, religiosity didapati memberikan pengaruh moderasi yang signifikan negatif pada hubungan antara financial self efficacy dengan financial management behavior.

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Financial behavior requires millennials to have financial knowledge to better evaluate their abilities in order to be applied in their lives. The purpose of this study is to analyze the effect of financial attitude, financial self-efficacy, and financial planning activity on financial management behavior in the muslim millennial generation. This study uses millennial generation who are currently 26-41 years old as a sample and had obtained as many as 202 respondents through questionnaires shared on various online social media. Primary data processing is done using the Covariance-based Structural Equation Modeling (CB-SEM) method with SPSS LISREL 8.8 software. The results showed that financial attitude, financial self efficacy, and financial planning activity had a positive effect on financial management behavior. Then religiosity does not have a significant moderation effect on relationship between financial attitude and financial management behavior nor the relationship between financial planning activity and financial management behavior. However, religiosity have a significant negative moderating effect on the relationship between financial self-efficacy and financial management behavior."

"The first comprehensive history of modern American evangelicalism to appear in a generation, American Apocalypse shows how a group of radical Protestants, anticipating the end of the world, paradoxically transformed it. Matthew Avery Sutton draws on extensive archival research to document the ways an initially obscure network of charismatic preachers and their followers reshaped American religion, at home and abroad, for over a century. Perceiving the United States as besieged by Satanic forces -- communism and secularism, family breakdown and government encroachment -- Billy Sunday, Charles Fuller, Billy Graham, and others took to the pulpit and airwaves to explain how Biblical end-times prophecy made sense of a world ravaged by global wars, genocide, and the threat of nuclear extinction. Believing Armageddon was nigh, these preachers used what little time was left to warn of the coming Antichrist, save souls, and prepare the nation for God's final judgment. By the 1980s, President Ronald Reagan and conservative Republicans appropriated evangelical ideas to create a morally infused political agenda that challenged the pragmatic tradition of governance through compromise and consensus. Following 9/​11, the politics of apocalypse continued to resonate with an anxious populace seeking a roadmap through a world spinning out of control. Premillennialist evangelicals have erected mega-churches, shaped the culture wars, made and destroyed presidential hopefuls, and brought meaning to millions of believers. Narrating the story of modern evangelicalism from the perspective of the faithful, Sutton demonstrates how apocalyptic thinking continues to exert enormous influence over the American mainstream today."