MATERNAL AND CHILD HEALTH (MCH) SUPPORTER PROGRAMS TO EMPOWER TODDLER’S MOTHER IN SOLVING MALNUTRITION PROBLEMS IN TODDLERS

One of the focal points in the field of health is malnutrition in toddlers. Malnutrition resulting from lack of substance is impaired health necessary for nutrition growth and development. The effect of malnutrition in the child will affect their physics and intelligence and lost generation. According to WHO data (2016), about 45 % of death among children under 5 years old of was malnutrition. Malnutrition in the prevalence of the average national level reached 13,8 % and now malnutrition case is 19 % in South Kalimantan, this indicates that is above the average Kalimantan prevalence of malnutrition. Need the intervention to change the attitude of society knowledge and community empowerment that were lacking in providing healthier community. By way of MCH supporter program which apply the principle of empowerment communities through a program consisting of various efforts to improve the nutritional status of a child who carried out in Jingah Habang Ulu villages with 30 mothers as the sample. The methodology applied is quantitative research with a cross-sectional and use comparative test using statistic application. The result showed the knowledge (p-value=0,000), the differences in attitude (p-value=0,003), and the different of children weight (p-value=0,000). There were differences of knowledge, the toddler’s mother attitude, and children's weight before and after foster mother programs.

Reading the Entrails: The Extractive Work of a Fence

This essay offers an evisceration of my troubled links to ‘cattle country’, seeking a truth-telling that responds to my mother’s romancing. I trace my family’s part in the cattle industry imposed upon Jiman Country and Wulli Wulli Country, drawing on stories populated with the hooves of cattle, the flight of emus, and the stare of a goanna. I find myself in uncomfortable territory, complicit in the actions of my settler relatives in this region of Central Queensland, but to not examine this informal archive of possession feels like a lie. The stories that shape me begin with the tales of Mum’s foster-mother, my great-aunt, about the dreadful murderous harms done during the early settler occupation of Jiman Country. My family’s later deployment of this stolen land is a related act of war. I see a related mode of violence in tales of terrified cattle in nearby Wulli Wulli Country, Mum’s girl-self perched on the back of a weary horse, whip in her hand. In all this, there is me, telling tales, like settler writers before me, caught in the writing act, exposed as a fence, dealing in stolen goods, part of the ongoing posts of making up and wires of making do. Nonetheless, I take up my extractive blade, sharpened by a field trip to this region, and carve into my family history, with its legacy of generational violence to humans, cows, waterways, and earth, exposing three extractions: the near-genocidal murders of the Jiman and Wulli Wulli people; the ongoing slaughter of cattle; and finally, there, on the kill floor, entrails exposed, the stories of my mother, laid bare for this critical reading.

http://habibiaislamicus.com/index.php/hirj/article/view/229

Allah Ta’ala has declared Nikah with some women Haram due to His specific wisdom. Some of those women cannot be taken in Nikah for some time while the others can never be wedded to some men forever. The ones who can never be taken in Nikah are the foster siblings. Allah Ta’ala has declared Nikah permanently Haram with them. Fostering (Radha’a) means when a child drinks milk of a woman during specific age then that woman becomes its foster mother and her kids its foster siblings. Due to Radha’a, eight types of women becomes Haram for being taken in Nikah; four of them due to parentage and four because of affinity. Islamic countries have adopted provisions of Radha’a in their legal systems. They have taken the suggestions of the Majority Scholars. This study is going to discuss them in detail.

FRANCESCO DATINI IN EPISTOLARY REFLECTION

The article attempts to reconstruct the mentality of the medieval burgher Francesco Datini (1335-1410) on the materials of his epistolary archive in order to study his inherent reflexive practices in the context of time and life circumstances. The period of Datini’s life (XIV-XV centuries) was marked by a number of cataclysms, among which the Great Plague Pandemic of the middle of the XIV century seems to be the most global phenomenon. People of the “Old World” who survived these shocks felt irreversible social and mental changes. Their habitual way of life seemed to go into an irrevocable past, the established group and individual identity was destroyed. At the same time, a new model of life behavior and identity has not yet taken shape. As a methodological basis for the research undertaken, we chose the methods of emotive history, which allowed us to concentrate research efforts on emotions and value orientations, as well as the theory of liminality, which focuses on studying the states impact of uncertainty on groups of people and individuals. Datini’s correspondence was divided into two parts, official — with his business partners and private — with his foster mother Monna Piera di Pratese Boschetti, his wife Monna Margarita and his closest friend, notary and judge, Ser Lapo di Macei. In business correspondence, Francesco Datini appears to be occupied exclusively with thoughts on income, prone to maxims and evil irony. In private correspondence, the religious motivation of his actions, emotions, doubts, fears and fears are revealed, which were reinforced by the eschatological expectations of the transitional period. These observations made it possible to characterize the reflexive practices of Francesco Datini as liminal. Datini’s reflexive experience turned out to be very multidimensional, reflecting the catastrophic nature of the time he lived through, which prompted him in the last years of his life to turn to charity, long fasts and asceticism.

Invariant and Variant Sociopsychological Characteristics of Successful Foster Mothers

As part of the development of tools for sociopsychological assessment of prospective foster parents, we conducted a factorization of the array of data obtained with a set of diagnostic techniques and identified the contribution of each component to the success of foster care. Invariant and variant characteristics of successful foster mothers are highlighted (N=128).Foster mothers were selected based on the expert opinion of the professional community and trained as coaches of foster families. It is shown that successful foster mothers have a number of characteristics that allow them to raise foster children over a long period of time. These characteristics should be considered as criteria for selecting potential reliable guardians. Among the invariant characteristics are: the viability of family, the dominance of motivation of altruism and self-realization in children, high levels of emotion management, extroversion, consciousness, emotional stability, parental competence. The variant characteristics are as follows: the experience of foster parenting, the intensity of motivation aimed at resolving family and personal crises, ‘replacing’ a child, solving demographic problems, filling an empty nest, as well as the level of emotional intelligence and its components (except emotion managment); personality traits (level of compliance, openness to experience); altruistic investment. The invariant-variant approach enables us to address the sociopsychological portrait of the foster mother in its integrity.

Pilihan Hidup Tokoh Utama Zarah Amala dalam Novel "Supernova Episode: Partikel" Karya Dee Lestari: Kajian Feminisme Liberal

This research raises the topic of liberal feminism Zarah Amala, the main character in the Supernova Episode: Partikel by Dee Lestari. The purpose of this research is to describe the liberal feminist attitude of the main character and at the same time describe the impact of the life choice of the main character on the main additional character. This research is a type of library research. The discussion of liberal feminism studies uses the theory developed by Wolf (1997), namely the Feminism of Power and the theory of figures and characterizations. Zarah practices liberal feminism in the form of Power Feminism, among others: (1) observing power against women, (2) firmness in choice, (3) desire that women are not destitute, (4) tolerant, (5) women's competition, and (6) ) have strong confidence. The figures affected by the liberal feminism idea adopted by Zarah were a group of main additional figures: (1) Firas: Zarah gives loyalty so that her father does not feel alone; (2) Aisyah: Zarah made Aisyah feel depressed because of the quarrel they were maintaining; (3) Abah Hamid: Zarah is no longer considered a grandchild because of her very different views; (4) Hara: Zarah has a stake in the character of her mature and stoic sister; (5) Ibu Inga: Zarah becomes a foster mother of an orangutan. (6) Paul: Zarah makes Paul fall in love; (7) Simon: Zarah makes Simon busier than usual; (8) Koso: Zarah becomes a loyal friend; and (9) Storm: Zarah gives her virginity to Storm.

Impelementasi Pemeliharaan Jiwa (Hifz Al-Nafs) Pada Pengasuhan Anak Berbasis Keluarga

The formula for nurturing the soul always receives interesting discussions, likewise the SOS Children's Village as the largest non-governmental organization dedicated to caring for children who are abandoned and have lost their parents. The SOS Children's Village of Semarang believes that every child deserves to have a loving home by giving children supports they need to grow strong in sustaining life. This article focused on the discussion on how SOS Children's Village formulates ḥifẓ al-nafs by means of parenting styles applied in SOS. The phenomenological approach was used to see how the formulation of soul care was applied by SOS, so that the maintenance of the soul as a part of maqāṣid al-sharī'ah could be more unique due to the emphasis on applicative and empirical nourishment of the soul. SOS had three (3) work programs, namely family-based care, family strengthening programs, and disaster emergency response. The three programs were oriented towards fulfilling children's rights as an effort to nurture children's souls so that they could grow and develop like children with nuclear families, where children who lost their care would live in an SOS village with a substitute family. This concept of care involved a foster mother in each house as the center of care, other children as siblings in the family home, and the SOS Family Village. The forms of care provided by the foster mother included paying attention, supervising, interacting and giving support to the SOS children. Also, the values conveyed in this parenting included religion, love and affection, responsibility and discipline

Biological and Foster Mothers in Kamba Ramayanam

Rama, the hero of Ramayana is worshipped by the people. Biological and foster mothers of Rama, the great are really fortunate. The hero of Kamba Ramyanam was manifested more with his foster mother rather than his biological mother. Thus he had two mothers. Kosalai, Rama’s biological mother was stable in all the situations and showed maturity in her behaviour. Bharathan, who was fostered by Kosalai was also an esteemed gentle person. Kaikeyi, the foster mother of Rama was affectionate to Rama than Bharathan, her own son. But her infidelity towards Rama by becoming a prey to the conspiracy of kūni Mautharai shown her inner love towards her son Bharathan. Kosalai stood in esteemed status as a biological as well as a foster mother.

Female Kin, Procreation, and Parenting

This chapter provides a female-centric lens on kinship relations in the Qur’an. It considers Qur’anic depictions of mothers, grandmothers, daughters, and sisters. In addition to many general descriptions of childbearing, childrearing, and parent–child relationships, the Qur’an includes figures that epitomize nearly all of the different constellations of parent–child relationships, including foster mother figures and their sons (Joseph and Moses) and a father figure with his foster daughter (Mary). The Qur’an consistently depicts daughters and sisters as morally upright, while by contrast, it contains multiple narratives of sons and boys who are morally corrupt. Qur’anic narratives depict several female figures leveraging their kinship networks to the benefit of vulnerable male figures in distress. The chapter provides detailed intra-textual analysis of concepts related to female reproduction, including the womb and motherhood.

Women Speakers and Interlocutors

This chapter explores the female voice in the Qur’an by examining dialogic exchanges involving divine or angelic speech directed toward women and girls. It discusses patterns of female speech throughout the Qur’an. For instance, several female figures articulate their thoughts clearly and effectively in difficult situations; Moses’s sister, Moses’s foster mother, and the Queen of Sheba all speak effectively in trying circumstances. Other women are expressive and then also contemplative. Mary, who is otherwise depicted as conversing with angels and crying out with birth pangs, is silent in relation to defending her honor against charges of licentiousness; her vow of silence is a thematic echo of the silence of her guardian Zachariah. With detailed intra-textual analysis, the speech of pious women is compared to that of pious men. Attention is also given to how affective dimensions of heightened female emotion may impact the experience of a Qur’anic listener, reader, or reciter.