A general introduction to statistical techniques employed within contemporary research and practical application of the use of statistics in Psychology (3 Credits)

Learning outcome:

Mata kuliah Statistik Ilmu Sosial merupakan mata kuliah wajib bagi mahasiswa Program Studi Penyuluhan dan Komunikasi Pertanian. Mata kuliah ini memiliki peranan yang sangat penting dalam tugas akhir yaitu pembuatan skripsi. Mahasiswa dapat meningkatkan pemahaman dan keterampilannya dalam menentukan analisis dalam penelitian kuantitatif. Mahasiswa diharapkan dapat menganalisis hasil penelitian dan menginterpretasikan data. Dalam mata kuliah ini, mahasiswa selalu menggunakan software SPSS dan Smart-PLS untuk materi SEM.

Dalam kuliah ini mahasiswa akan dibekala dengan kemampuan analisis statistik tingkat lanjut untuk penelitian psikologi. Teknik analisis yang diajari dalam kuliah ini bisa digunakan untuk pendekatan eksperimental dengan lebih dari satu independent variabel (Factorial ANOVA), repeated measures, mixed design dan juga dengan dependent variabel yang lebih dari satu (MANOVA). Peserta kuliah juga akan diajari metode analisis yang berbasis regresi seperti mediasi dan moderasi, serta factor analysis yang menjadi bekal untuk materi terakhir tentang Pengantar Structural Equation Modelling. 

Gambar untuk kurses diambil dari sumber berikut:

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The aim of this course is to foster an understanding of the key stereochemical relationships (enantiomeric, diastereoisomeric, configurational, conformational) in compounds with stereogenic centres and/or axes. The analysis extends to the mechanistic principles of stereoselectivity in organic synthesis..

Capaian Pembelajaran Mata Kuliah:

CPMK 1: Mahasiswa mampu mendeskripsikan karakteristik 10 bidang Pekan   Kreativitas Mahasiswa (PKM)

CPMK 2: Mahasiswa mampu membentuk tim PKM sesuai dengan persyaratan proposal PKM

CPMK 3: Mahasiswa mampu menciptakan ide judul dan menuliskan proposal PKM sesuai dengan ketentuan terkini, dengan pendampingan dari dosen pendamping PKM

Cultural Dynamics and Life-Span Development is an international summer course held by the Center for Indigenous and Cultural Psychology and the Center for Life-Span Development, Faculty of Psychology, Universitas Gadjah Mada. This summer course will mainly discuss current issues in cultural dynamics and life-span development. Ultimately, this research will be divided into two sections: research and intervention. Students will gain insight from current research and interventions through panel presentations with experts.

This course will help students re-understand the role of culture in life-span human development. We will explore the culture and life-span development paradigm in a contemporary context. Using an indigenous approach, we will study the context of social relations in Java, how resettlement life affects adolescent development, and how pop culture has shifted our view of human development. Furthermore, this course will provide insight into current methodological research and approaches in the context of cultural and lifespan development.

Colonialism has greatly impacted the life of colonized people until led them to the postcolonial situation. Not only refers to the period after colonialism, but it also correlates to the consciousness, participation, and contestation toward colonialism’s heritage including the discourse, political structure, and social hierarchy (Gilbert, 1996). In other words, postcolonial consciousness allows the colonized people to fight against colonial logic that is binary and hierarchical, believing the colonizers are superior (Said, 1978). This colonial logic is disguised in every piece of knowledge produced by colonizers to define, control, and civilize (post) colonized people until today. Therefore, as a theory and approach that is often used in academic studies, especially history, literature, and philosophy, postcolonialism attempts to break down colonial logic down to the deepest core of it. Because of that, postcolonial consciousness is essential to be studied, analyzed, and formed through academic or practical fields, particularly in Indonesia. This process will complement the political liberation that has been achieved from independence, to be free from colonization of knowledge and being (Mignolo, 2011).

Literature conveys, reveals, and breaks down colonial motives, making it a crucial cultural product. Literature that addressed postcolonialism, written by ex-colonizers or ex-colonized, is not only based on certain lines of geographical and temporal points but also influenced by imperialism ever since the colonization era until the present (Ashcroft, 2004: 2). In 1989, Bill Ashcroft, Gareth Griffiths, and Helen Tiffin wrote the first edition of a book titled The Empire Writes Back: Theory and Practice in Post-Colonial Literatures to analyze key works of postcolonial literature which were gathered from the British Empire's former colonies. According to Ahmed (2022), this book was intended to provide a tool for former colonies to write back to the British Empire. Nonetheless, it is then well known as one of the important works in postcolonial literature. The existence of postcolonial literature itself is developing and broadening in numerous countries. Various topics are discussed in each book such as the impacts of colonialism on the colonized people’s culture which covers a lot of aspects. For instance, the stigmas that could grow on certain issues, the behavior of society, and even the psychological state of colonized people.

One of the interesting discussions on literature is the society’s perception of Nyai in Indonesia. The way people see Nyai and her children is a complicated thing to be seen. Bumi Manusia (This Earth of Mankind) and Lichter dan ik (Lighter Than Me) are two books that depict the condition of Nyai. Bumi Manusia was written by an Indonesian author with a character named Nyai Ontosoroh representing the bitterness to live as Nyai because of the perspective in her society and the weakness of her “position” in front of the law. Meanwhile, a Dutch author wrote Lichter dan ik with Isah as the main character that becomes Nyai. The condition of Isah here is almost the same as Nyai Ontosoroh because she is powerless. To see both of those books with the same topic yet different lenses would be intriguing to be examined and understood.