Introduction: Housewives living with human immunodeficiency virus (HIV)/acquired immune deficiency syndrome (AIDS) encounter both social and psychological issues that are mainly associated with stigmatization as a result of their medical condition. Stigmatization is even stronger among housewives living with HIV as compared with husbands living with the same virus. The reason of this unequal stigmatization can originate from social expectations of feminine behavior as well as the common association between sexually transmitted infections and extramarital sex or drug abuse. This study aimed to investigate the influence of stigma and forgiveness toward psychological well-being among housewives living with HIV/AIDS. Material and methods: This was a cross-sectional study, with purposive sampling used to select participants based on characteristics and the objective of the study. The study was community-based and involved one hundred and twelve housewives living with HIV/AIDS. Information about HIV infection by a husband were obtained from self-reports. All participants signed an informed consent. Data collection was carried out for two months and information were collected with the use of questionnaires. The derived data were analyzed using stepwise regression. Results: Stigma and forgiveness influenced psychological well-being of housewives living with HIV/ AIDS. Instrumental stigma and symbolic stigma were both negatively correlated with psychological well-being, respectively (β =-0.705, β =-0.769; p < 0.01). Moreover, interpersonal forgiveness positively related to psychological well-being (β = 0.356, p < 0.01). Conclusions: Forgiveness helped housewives to live more in the present moment and to reconcile with the past. Forgiveness could influence personal outcome and have a positive impact on a relationship. The act of forgiveness was significantly influential on the standard of health and well-being. Limitation of the study was that all variables were measured by self-report, which may have some bias. Hence, further research is required to measure all variables by an in-depth interview, exploring attitudes toward stigma and forgiveness.

Ekspektasi peran pernikahan di setiap generasi berbeda dan dipengaruhi oleh beberapa hal, begitu juga pada generasi Z. Bagi seorang remaja generasi Z tentu saja penggunaan media mempengaruhi ekspektasi peran pernikahan yang mereka miliki. Ekspektasi peran pernikahan dibedakan menjadi dua, tradisional dan egaliter. Penelitian ini bertujuan untuk memberikan gambaran perbedaan ekspektasi peran pernikahan pada generasi Z yang ditinjau dari jenis kelamin, usia, agama dan suku. Metode yang digunakan dalam penelitian ini adalah pendekatan kuantitatif dengan sampel 1003 remaja yang diambil melalui teknik insidental sampling, dan diberikan angket Marriage role expectation inventory. Hasil penelitian menunjukkan bahwa terdapat perbedaan ekspektasi peran pernikahan pada generasi Z yang ditinjau dari jenis kelamin, usia, agama dan suku. Ekspektasi peran pernikahan berdasarkan jenis kelamin, usia, agama dan suku, sebagian besar berada pada moderately egalitarian yang artinya suami dan istri cenderung saling berperan dalam tanggung jawab finansial, pekerjaan rumah tangga, mengurus dan membesarkan anak serta membuat keputusan untuk isu dalam berumah tangga.  Hal ini disebabkan karena ekspektasi peran pernikahan sebagian besar dipengaruhi oleh lingkungan, jenis kelamin, pendidikan, dan pengalaman sebelumnya. Adanya perubahan sosial yang diakibatkan oleh kemajuan ilmu teknologi menuju ke arah modernisasi berdampak pada pola pikir perempuan tentang kehidupan yang diinginkan sejalan dengan keadaan yang dihadapi di lingkungannya.

The purpose of the present research was to describe the sexual assertiveness of adolescent girls in Medan. Sample includes 1094 adolescent girls that have been selected using multistage cluster random sampling method, aged 15-18 years and live in Medan. Data for this study were obtained by using Skala Asertivitas Seksual untuk Perempuan Indonesia (SASPI or Sexual Assertiveness Scale for Indonesian Women) developed by Lubis and Oriza based Sexual Assertiveness Scale (SAS). The questionnaires consisted of two dimensions, initiative and rejection. The results showed that there was no subject that categorized into low sexual assertiveness; but rather categorized to the moderate sexual assertiveness category amounted to 49.72% and categorized into a high sexual assertiveness category amounted 50.28%. If categorization of sexual assertiveness viewed based on initiativeaspect, it can be seen that the low category amounted to 24.95%; moderate category amounted to 74.6% and the high category amounted to 0.45%. While in rejection aspect showed that no subject is classified into the low category, but rather fall into the moderate category amounted to 11.15% and high category amounted to 88.85%.

This research aimed to describethe self-compassion of street children in Medan City regarding demographic data,namely gender, age, and education. Subjects involved in this study were 300 street children, aged 12-18 years and attended both formal and non-formal education. The sample of this study was selected by using incidental sampling technique. The data was collected through the spreading of self-compassion questionnaires. The self-compassion scale was developed based on self-compassion theory by Kristin Neff, composed of three components: self-kindness vs. self-judgment, common humanity vs. isolation, and mindfulness vs. over-identification. The data were processed by using One Way ANOVA statistical analysis. The results showed that self-compassion of street children differ significantly regarding education, where subjects with non-formal education have the highest self-compassion compared to subjects with elementary, junior high, and high school / vocational education. Whereas regarding gender and age, the results showed that selfcompassion of street children does not differ significantly.

This research aimed to describe the self-compassion of Bataknese street children. Subjects involved in this study were 220 bataknese street children, selected by using incidental nonprobability sampling method. Teenagers who involved in this study are bataknese street children aged 12-18 years old. The data was collected through questionnaires about self-compassion. The self-compassion scale was developed based on self-compassion theory by Kristin Neff, composed of three components: self-kindness vs. self-judgment, common humanity vs. isolation, and mindfulness vs. over-identification. The results showed that self-compassion of subject belonging to the low category is 1%, the moderate category is 37% and the high category is 62%. If we look at self-compassion categorization based on its component then on self-kindness vs. self-judgment can be seen that low category is 3, the medium is 63, high is 154. The medium category is 72.27%, and the high category is 5.31%. Whereas in the component of common humanity vs. isolation showed that it belongs to medium category in 10.6% and the high category is in 89.4%. The components of mindfulness vs. over-identification indicate that .... In other words, it can be concluded that the largest group is in high self-compassion category.