The background of this study is the need to reaffirm the role and function of the family which in Sasak is termed bale langgak. The goal to be achieved in this study is for the community to re-realize the importance of family institutions in educating children with a variety of wisdom values of the Sasak tribe which are rich in philosophical and socio-cultural values. As the smallest social institution, bale langgak (household) has various life values such as spirituality, ethics, morality, norms, and social rules according to the content of semeton, tindih, maliq, mērang, siru, and so forth. Values, ethics, moral and so on are distributed, educated through myths, tales, songs, dialogues, behavior, exemplary, by the older to the younger, and to the children from generation to generation. The study of bale langgak is very relevant when faced with the fact that many things have happened as a result of the rapid development of science and technology which of course has an impact on shifting cultural values, the fall of communal values in society, the unstable institution of marriage, the messy kinship system. Institutions and sociocultural institutions that live are unwilling to die, the loss of ethics and ideals, the spread of violence and paradox in society, individualism and materialism. Everything is the impact of the dynamics of modern world civilization. As part of a social institution, bale langgak plays an important role in the overall concept of the socio-cultural spatial layout of the Sasak people. It is an inseparable part and becomes a unity in the overall concept of the socio-cultural spatial layout of the Sasak people. The symbols, values and institutions of Bale langgak are a necessity in Sasak society. The values of semeton, tindih, maliq, mērang, siru, and many other symbols, are values that live and develop in the Sasak community which were created in order to preserve the Gumi Paēr Sasak, which may only be socialized, controlled and preserved through institutional mechanisms. Bale langgak as part of one of the basic institutions of the Gumi Paēr concept.

The Integrated Service Post, known as Posyandu, is the front line in health services and other multifunctional services. However, at this time its existence has not been seen optimally, this is due to the lack of Posyandu implementers and managers in understanding the existence of Posyandu, so that reports on Posyandu activities that should be carried out in stages have not been carried out optimally, besides that there is still an assumption that Posyandu belongs to Health people. The objectives of the service activities are: Understanding Geber Madu Ayu, Joint Movement for Advancing Posyandu in Indramayu Regency. Methods: lectures, discussions and simulations. The results of the activity: All management of the Posyandu, Village Working Group, District Pokjanal and District Posyandu Pokjanal understand the importance of the Joint Movement to Promote Integrated Service Posts (Posyandu) in Indramayu Regency. Conclusion: The Joint Movement to establish a posyandu in Indramayu has been received and received a good response from stakeholders. Suggestion: Posyandu administrators at every level should increase their commitment to advancing posyandu by involving related elements, ranging from academics, business people, communities and media as well as advocating for regional/government heads.

Kanker payudara (Carcinoma mammae) merupakan keganasan yang tumbuh di jaringan payudara, sama seperti halnya jenis kanker lainnya, seringkali  tidak terdeteksi dan baru disadari oleh penderitanya saat sudah terlanjur masuk stadium lanjut. Kanker Payudara adalah penyebab utama kematian kedua pada wanita saat ini, menempati posisi tertinggi (bersama kanker paru-paru). Untuk penambahan jumlah kasus terbanyak, sebanyak 16,5% atau 65.858 kasus baru kanker payudara telah terdeteksi dan kasus ini merupakan yang terbanyak di Indonesia. Adapun angka kematian akibat kanker ini menempati posisi kedua, dengan jumlah kasus sebanyak 22.430 atau 9,6% dari seluruh total kematian akibat kanker. Faktor pencetus  kanker umumnya tidak diketahui, dihubungkan dengan riwayat keluarga kanker payudara, menstruasi dini atau kemungkinan faktor risiko lainnya. Sulit untuk memastikan, salah satu dari kita bisa beresiko, terutama saat kita berusia 40 ke atas. Salah satu cara paling mudah untuk mendeteksi kanker payudara adalah dengan periksa payudara sendiri (SADARI) (Indria Desanti & Sunarsih, 2010). Lantas, kapan gerakan SADARI harus dilakukan dan bagaimana caranya? Hal ini seringkali menjadi kendala karena ketidaktahuan dan kekhawatiran akibat ketidaksiapan menerima vonis bila dirinya mengalami kanker. Dengan adanya bantuan teknologi informasi, segala proses pengolahan data dalam sistem bisa dilakukan di berbagai tempat yang berbeda sehingga bisa lebih efektif dan efisien. Oleh sebab itu, maka kami mengembangkan  suatu sistem yang diharapkan dapat membantu masyarakat dapat melakukan deteksi dini secara sederhana, untuk mengenali tanda dan gejala kanker payudara melalui pemeriksaan payudaya sendiri (SADARI) menggunakan aplikasi berbasis android. Dengan adanya sistem ini diharapkan  dapat mengetahui mengenai tanda dan gejala yang mengarah pada indikasi kanker payudara menggunakan aplikasi berbasis  android, yang didalamnya dapat memberikan informasi tentang pengetahuan kanker payudara dan Sadari, mengenal cara pemeriksaan payudara sendiri, menggunakan  daftar tilik yang sudah terintegrasi dalam aplikasi, sehingga secara dini dapat melakukan deteksi secara sederhana terhadap indikasi keganasan untuk dapat ditindaklanjuti segera pada fasilitas esehatan terdekat

Quality elderly life is the functional condition of the elderly in optimal conditions so that they can enjoy their old age with meaning, happiness, and usefulness. This study intends to examine the association between family support and depression level and the quality of life of senior patients at the Pasekan Health Center, Indramayu Regency, during the pandemic. This study is quantitative research. The Pasekan Public Health Center, Indramayu Regency's population, consists of an average of 86 senior persons per month; therefore, a total sample is taken. The results showed: 75.6% of families supported the elderly during the pandemic, 53.5% of the elderly experienced moderate depression during the pandemic, and 59.3% of the quality of life of the elderly included moderate criteria. The statistical test for the relationship between family support and the level of depression with the quality of life of the elderly obtained a p-value of 0.000 < 0.05, which means Ho is rejected, and Ha is accepted. The conclusion is that there is a relationship between family support and the level of depression in the quality of life of the elderly during the pandemic. It should be remembered that the quality of life of the elderly has to do with family support and the level of depression. The elderly should reduce the things that can cause depression by doing regular exercise, positive thinking, and others, as well as the need for family support so that the impact on the quality of life is increasing.

Antre bukan merupakan hal yang baru bagi masyarakat Indonesia. Namun, antre sebagai suatu kebiasaan baik tampak asing penerapannya dalam kegiatan sehari-hari dan "susah antre" seperti sudah menjadi budaya di Indonesia. Penerapan kebiasaan antre dapat membawa dampak positif, terutama di masa pandemi COVID-19. Kondisi budaya antre di Indonesia selama pandemi dianalisis menggunakan metode kuantitatif melalui survei, sedangkan keterkaitan budaya antre dalam pencegahan penyebaran virus corona ditentukan melalui studi literatur. Pada kenyataannya esensi mengantre belum tercerminkan oleh masyarakat Indonesia. Padahal, penerapan budaya antre mendukung pelaksanaan protokol kesehatan yang ditetapkan oleh pemerintah seperti social distancing sehingga dapat membantu pencegahan penyebaran virus corona di Indonesia. Untuk membentuk suatu budaya antre yang disiplin dan tertib di Indonesia, kebiasaan mengantre penting ditanamkan sejak masa kanakkanak. Selain itu, hukuman moral seperti pemberian rasa malu kepada pihak yang tidak bersedia mengantre dapat dilakukan di lingkungan masyarakat.