Perempuan dalam konstruksi masyarakat dituntut untuk mengambil peran lebih dalam urusan domestik, salah satunya adalah kesehatan keluarga. Konstruksi gender yang melekat bahwa seorang perempuan itu lebih telaten, sabar dan sikapnya yang luwes menjadikan perempuan ditunjuk sebagai agent of change dalam setiap program kesehatan. Salah satu problem nasional saaat ini yang menjadi prioritas adalah stunting. Badan Kependudukan dan Keluarga Berencana Nasional (BKKBN) ditunjuk sebagai pelaksana program penururunan stunting di Indonesia. BKKBN telah membentuk Tim Pendamping Keluarga (TPK) untuk percepatan penurunan stunting. Tim pendamping kelurga (TPK) adalah sekelompok tenaga yang dibentuk dan terdiri dari Bidan, Kader TP PKK dan Kader KB. Mayoritas anggota TPK ini adalah perempuan. Tugas TPK ini untuk melaksanakan pendampingan meliputi penyuluhan, fasilitasi pelayanan rujukan dan fasilitasi penerimaan program bantuan sosial kepada calon pengantin/calon pasangan usia subur, ibu hamil, ibu pasca persalinan, anak usia 0-59 bulan serta melakukan surveilans keluarga berisiko stunting untuk mendeteksi dini faktor-faktor risiko stunting. Tujuan penelitian ini adalah untuk mengetahui pengetahuan, sikap dan perilaku TPK tentang tugas pokok dan fungsinya (tupoksi), serta hambatan dalam menjalankan tugas. Manfaat penelitian ini adalah menjadi masukan bagi BKKBN sebagai evaluasi kinerja lembaga TPK di tingkat desa.Metode penelitian yang dilakukan adalah wawancara dan observasi kepada TPK di beberapa kabupaten di Jawa Timur. Dari hasil penelitian menunjukkan bahwa tim pendamping keluarga secara umum sudah mengetahui tentang peran tugas dan fungsinya. Hambatan yang dihadapi adalah dari segi geografis, anggaran, sarana dan prasarana, perilaku tidak mendukung dari masyarakat, materi pelatihan yang terlalu banyak, hambatan di server dan aplikasi Elsimil.

ABSTRAKTujuan penelitian ini untuk menggali tentang motif , persesi, konstruksi masyarakat Madura terhadap sunat perempuan. Tujuan khusus penelitian ini untuk menganalisis motif (alasan) di balik sunatperempuan serta proses sunat perempuan. Metode yang dilakukan dalam penelitian ini adalahwawancara mendalam terhadap informan. Informan penelitian adalah dukun (medis) yang melakukansunat perempuan. Hasil penelitian menunjukkan bahwa alasan motif sunat perempuan adalah untukmembuang najis perempuan, melestarikan adat istiadat dan sesuai dengan ajaran agama. Kata kunci : Motif , sunat perempuan, Madura, najis

Indonesia is the second highest after ASEAN where the child marriage rate is high after Cambodia. Even more illuminated, the number of child marriages in Indonesia ranks second in the Southeast Asian region. About 2 million of Indonesia's 7.3 women under the age of 15 are married and out of school. That number is expected to rise to 3 million people by 2030. It is estimated that one in five girls in Indonesia marry before they reach 18 years old. The formulation of the problem of this study is how the motives, messages and media used by parents and society to persuade adolescents to be willing to marry early. The purpose of this study is to explore what motives, messages and media are used by parents and the community. The research methods used are observation and interviews. The subjects of the study were early marriage practitioners, parents and society. Research location in Madura. The results showed that the motive for early marriage was mostly due to economic and cultural motives. Media used by means of direct communication. The message conveyed includes good intentions (wanting to marry) should not be rejected, to maintain the honor of a woman better when the woman is immediately married, the person who gets married (household) becomes a more independent person. Getting married is a good intention so the good thing has to be moved.

Stunting continues to be a significant public health issue in Indonesia, with a countrywide frequency of 21.6% reported in 2022. Rural regions like Madura encounter exacerbated hazards stemming from cultural dietary prohibitions, gendered domestic dynamics, and restricted access to reliable health information. Mothers, young brides, and children are crucial to nutritional practices but frequently hindered by patriarchal standards and digital disparities. This study examines the efficacy of gender-sensitive serious games as novel communication instruments for nutrition education and stunting prevention in rural areas.The research used a qualitative exploratory design, incorporating over thirty respondents, including mothers of children under five, brides-to-be, cadres, midwives, community leaders, and social media influencers from various villages in Bangkalan, Madura. The data were evaluated topically, emphasizing gender roles, perceptions of artificial intelligence (AI), and prospects for digital health innovation. Research indicates that although mothers pursue advice and youth exhibit eagerness for digital tools, implementation necessitates endorsement from credible sources and cultural adjustment. Serious games, augmented with gamification and nudging techniques, were recognized as especially beneficial in promoting intergenerational learning, enhancing mother–child co-play, and empowering brides-to-be in pre-parenting scenarios.The research presents a framework that amalgamates feminist communication theory, health-oriented serious games, and technological acceptance paradigms. Essential design components are localized narratives, visual gamification indicators, offline functionality, and the incorporation of religious and cultural principles. Instead than supplanting conventional networks, serious games ought to augment the roles of cadres, midwives, and religious leaders within a hybrid communication framework.The results indicate that gender-sensitive serious games can connect traditional trust-based communication with digital innovation, providing a culturally relevant approach to expedite stunting reduction and promote equitable public health outcomes in rural Indonesia.

This study investigates how maternal knowledge, cultural beliefs, and parenting behavior intersect in the context of stunting prevention among mothers with toddlers in rural Madura, Indonesia. Despite numerous national initiatives, stunting remains a critical public health concern, especially in culturally rooted communities. This study aims to explore how mothers understand and implement childcare practices, such as complementary feeding and iron supplementation (TTD), and how sociocultural factors influence their decisions. Using a qualitative approach, data were collected through in-depth, semi-structured interviews with mothers and healthcare workers. Thematic analysis revealed that while many mothers possessed basic awareness of balanced nutrition and timely complementary feeding, their practices were constrained by food taboos, traditional beliefs, and limited access to accurate information. Common misconceptions such as the belief that iron supplements cause oversized babies led to irregular tablet consumption. Furthermore, family members played a dual role, either supporting healthy behaviors or reinforcing outdated norms. Healthcare professionals, particularly midwives, were found to be key influencers in shaping maternal practices through counseling and community engagement. However, their efforts were often challenged by resource limitations and deep-seated cultural resistance. Despite these barriers, mothers responded positively when approached with empathy and practical examples. This study emphasizes the need for culturally sensitive, family-centered health education that bridges biomedical recommendations with local beliefs. Strengthening community-based health communication and involving key social actors are essential strategies to reduce stunting and improve child health outcomes in underserved rural areas.

This study examines the ethical dimensions of governance and religious leadership in disaster response through the case of the 2021 flood in Sampang, Indonesia. The research explores how local governments and religious leaders interact with affected communities in addressing vulnerability and fostering resilience during post-disaster recovery. A qualitative case study approach was employed, involving in-depth interviews with flood survivors, religious leaders, and academics, complemented by an analysis of local socio-cultural and religious contexts. The findings reveal that religious leaders play a significant role in providing psychological support, social solidarity, and moral guidance by framing disasters within theological narratives that strengthen community resilience. However, such narratives may also reinforce fatalistic attitudes that reduce community preparedness and adaptive capacity. At the same time, local governments often struggle to establish effective collaboration with religious actors, limiting the development of ethically grounded and socially inclusive disaster governance. The study argues that disaster recovery policies in socio-religious communities require an integrated ethical governance framework that recognizes the legitimacy and influence of religious institutions while promoting participatory and accountable public management. By highlighting the interplay between religious belief, governance, and vulnerability, this research contributes to broader discussions on ethical disaster management and community resilience in culturally and religiously embedded contexts.