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Parenting style was a set of parental attitude and behavior communicated by parents to children, forming an emotional climate condition used by parents to raise children. The study on parenting style had been conducted for a long time, but measurement of parenting style in Indonesia was still experiencing problem due to lack of sufficient and proper instrument, despite the monumental need for a valid and reliable instrument. The aim of this study was to examine the factor structure, internal consistency and others psychometric properties of the Indonesian version of the parenting styles and dimensions questionnaire-short form (PSDQ-SF). The instrument comprises 32 items (12 questions regarding the authoritative style, 15 questions regarding the authoritarian style, and five questions regarding the permissive style). The research sample consisted of 169 mothers with children of 5-7 years of age. Research was conducted in Sukoharjo, Central Java, Indonesia. Structural equation modelling (SEM) with LISREL 9.20 was utilized as the data analysis technique. Data analysis results by CFA second order showed that construct validity testing fulfilled the minimum criteria, with the factor loading range of 0.51-0.99. The reliability score's Cronbach's alpha also fulfilled the requirement, including the authoritative parenting style 0.86; the authoritarian parenting style 0.76 and the permissive authoritarian parenting style 0.67. These findings support the PSDQ-SF original structure. The results showed that the adaptation of PSDQ-SF in Indonesia was valid and reliable to use in measurement of parenting styles of parents of children of 5-7 years of age in Indonesia.

Three-year longitudinal and concurrent associations of leadership with overt aggression, exclusion of others, effortful control (EC), popularity, unpopularity, prosocial behavior, and academic achievement were assessed in this study of Indonesian adolescents. Participants were initially assessed in the 10th grade (n = 462, 256 girls; M age = 15.14, SD =.62) and followed for 2 years. Concurrent analyses revealed that leadership was positively associated with exclusion of others, EC, and popularity and negatively associated with overt aggression at 12th grade. The positive associations between leadership and exclusion of others only emerged for youth with high levels of EC. Positive associations of leadership with academic achievement were found in the longitudinal analyses and concurrent analyses at the 11th and 12th grade and concurrent associations between prosocial behavior and leadership were found each year. These findings reflect Indonesian cultural norms in which leaders are expected to maintain interpersonal harmony and avoid overt conflict. [ABSTRACT FROM AUTHOR]

Loneliness is a perceived discrepancy between desired and experienced social relationships that may arise from lack of intimate attachment to another person (e.g., friend) or lack of involvement in larger networks (e.g., peer groups). This study assessed how multiple aspects of friendship and peer group involvement were associated with Indonesian adolescents’ self‐reported loneliness. Participants were 754 twelfth‐grade Indonesian students (413 girls, Mage = 16.5 years). Reciprocated friendships were calculated from within‐grade nominations and both dyadic members rated the quality of their friendship. Peer groups were generated from Social Cognitive Mapping (SCM) and within‐group centrality and group visibility were determined using SCM. Group popularity was derived using peer nominations. A Structural Equation Model revealed that multiple aspects of friendship and group involvement, except for friend‐rated friendship quality, were concurrently associated with loneliness. An interaction between within‐group centrality and group popularity was found for boys, suggesting that being central in a group may be more important for boys in low‐status than those in high‐status groups. The results revealed that quantity and quality of friendship as well as position in the peer group and status of the peer group were associated with loneliness. The comparable associations of loneliness with aspects of friendship and group involvement may be a function of Indonesian culture in which both group involvement and friendships are valued. [ABSTRACT FROM AUTHOR]

This study assessed the similarity of adolescents and their friends and peer network associates in religiosity and the extent to which these relationships were associated with antisocial behavior. The sample included 1010 Indonesian (480 male, 530 female) 8th (13.37 years) and 10th grade (15.36 years) students. Adolescents were similar to their mutual friends and network associates (identified using Social Cognitive Mapping) in religiosity, and the religiosity of both friends and network associates added to male adolescents' self-religiosity in predicting antisocial behavior; these effects were not present for girls. Peers may associate with others similar to themselves in religiosity and these associations may partially explain why religious boys exhibit low levels of aggressive behavior. (Contains 1 table and 1 figure.)

Adolescents' religious involvement occurs within a social context, an understudied aspect of which is relationships with peers. This longitudinal study assessed changes in religiosity over 1 year and explored the extent to which these were associated with their friends' religiosity and problem behavior. The first year sample included 1,010 (52.5% female) Muslim 13 and 15 year old Indonesian adolescents; 890 of these were assessed 1 year later. Adolescents were similar to their friends in religiosity. Changes in religiosity from year one to two were associated with friends' religiosity such that adolescents with religious friends were more religious at year two than those with less religious friends. Reductions in religiosity were also associated with the presence of problem behavior, consistent with the inverse relationship between these. Peers may play an important role in the development of adolescent religiousness and exploring these influences deserves further study. (Contains 6 tables.)

The spirituality and religiosity of Indonesian Muslim adolescents were examined longitudinally as were the relations of spirituality and religiosity with (mal)adjustment. At Time 1 (T1), 959 seventh-grade Muslim adolescents were screened for selection of a sample; at Time 2 (T2), 183 eighth-grade adolescents participated; and at Time 3 (T3), 300 ninth-grade adolescents (164 new participants) participated. At T1, adolescents' peer likeability was assessed; at T2, adolescents' global and cognitive esteem were measured; and at T2 and T3, adolescents' (mal)adjustment, spirituality, and religiosity were assessed. Adolescents and parents rated aspects of (mal)adjustment, spirituality, and religiosity. Teachers also rated adolescents' (mal)adjustment. In general, we found that T2 spirituality and religiosity were positively related to T3 adjustment and negatively related to T3 maladjustment, although in panel models, support for prediction of outcomes from spirituality and religiosity was found only for loneliness and socially appropriate behavior. In addition, there was some evidence in the models that certain aspects of (mal)adjustment (self-esteem and social competence, and to a marginal degree, parent-rated internalizing problems and teacher-rated prosociality) predicted spirituality and religiosity longitudinally. (Contains 7 tables and 4 figures.)

In this study, the authors examined the relations of Indonesian adolescents' socioemotional functioning to their majority-minority status and the presence of cross-religion friendships and whether sex moderated these relations. At Time 1, 1,254 7th graders and their peers in Bandung, Indonesia, reported on their friendships, prosocial behavior, and peer likability; months later, a selected sample of 250 youths and their teachers and parents rated the youths' social functioning and (mal)adjustment. When controlling for socioeconomic status and initial sociometric status, girls were generally higher in measures of adjustment, whereas majority children were lower in externalizing problems and, for boys, loneliness. For minority children's social competence and prosocial behavior at school, there was evidence of a buffering effect of having a cross-religion friend. (Contains 2 tables and 5 footnotes.)

This study assessed the relation between religious involvement and multiple indices of competence in 183 eighth- and ninth-grade Indonesian Muslim adolescents (M = 13.3 years). The authors assessed spirituality and religiosity using both parent and adolescent reports, and social competence and adjustment using multiple measures and data sources. Structural equation modeling analyses revealed that parent and adolescent reports of religiosity and spirituality yielded a single religious involvement latent variable that was related to peer group status, academic achievement, emotional regulation, prosocial behavior, antisocial/problem behavior, internalizing behavior, and self-esteem. The consistency of relations between religious involvement and competence may be in part attributable to the collectivist context of religion in West Java, Indonesia, within which people exhibit strong beliefs in Islam and religion permeates daily life.

School engagement is a multidimensional construct that refers to student involvement in schools in three dimensions, namely involvement in behavioral, emotional and cognitive aspects. School Engagement Measure is an instrument to measure student engagement in schools that has been widely used in various countries. In order to use the instrument in a culturally different way, an adaptation process is needed so that the adapted instrument is valid and reliable. The purpose of this study was to obtain a standardized version of the School Engagement Measure in Indonesia. The International Test Commission Guidelines (2017) were used in the adaptation process. Based on the results of the CFA analysis using the JASP 0.15.0.0 program, it can be concluded that the overall School Engagement Measure model with indicators consisting of three dimensions, namely behavioral engagement, Emotional engagement and cognitive engagement, has a good fit model. The null hypothesis means that the SEM model is acceptable. This explains that the resulting model can describe the actual conditions. [ABSTRACT FROM AUTHOR]

The religious similarity of adolescents and their friends can arise from selection or influence. Prior studies were limited because of confounds that arose from the ethnic and religious heterogeneity of the samples and the use of cross‐sectional designs. SIENA was used in this two‐year longitudinal study of 825 Indonesian Muslim high school students (445 girls; mean age = 16.5 years) to assess peer selection and influence as these pertained to religiosity and religious coping. The analyses yielded significant influence but not selection effects for both religiosity and religious coping. This study is an important methodological advance over prior research and although limited by correlational data, nevertheless, provides evidence that adolescents influence their peers' religiousness. [ABSTRACT FROM AUTHOR]