AKTUALISASI NILAI SIPAMANDAR DALAM DUKUNGAN KELUARGA PADA PERAWATAN MANDIRI PASIEN DIABETES MELITUS TIPE 2: STUDI FENOMENOLOGI

Irna Megawaty; Indrawati; Rusti Maya; Durrah Farhana Kusuma Arum; Rahmania; Crystine Angelina Putri

doi:10.35907/bgjk.v18i1.646

Authors

Irna Megawaty Program Studi S1 Keperawatan, Fakultas Ilmu Kesehatan, Universitas Sulawesi Barat
Indrawati Program Studi S1 Keperawatan, Fakultas Ilmu Kesehatan, Universitas Sulawesi Barat
Rusti Maya Program Studi S1 Keperawatan, Fakultas Ilmu Kesehatan, Universitas Sulawesi Barat
Durrah Farhana Kusuma Arum Program Studi S1 Keperawatan, Fakultas Ilmu Kesehatan, Universitas Sulawesi Barat
Rahmania Program Studi S1 Keperawatan, Fakultas Ilmu Kesehatan, Universitas Sulawesi Barat
Crystine Angelina Putri Program Studi S1 Keperawatan, Fakultas Ilmu Kesehatan, Universitas Sulawesi Barat

Keywords:

type 2 diabetes mellitus, self-care, family support, Sipamandar, phenomenology

Abstract

Background: Type 2 diabetes mellitus (T2DM) is a chronic condition whose control depends not only on medical therapy but also on sustained self-management supported by the family. Among the Mandar community in West Sulawesi, Indonesia, the cultural value of Sipamandar, reflected in sirondo-rondoi (mutual cooperation), siasayanggi (mutual affection), and sipaingarang (mutual reminding), has not been systematically examined as a framework for family caregiving in T2DM.

Objective: This study aimed to explore the meaning and actualization of Sipamandar in family support for the self-care practices of patients with T2DM.

Method: A qualitative phenomenological design was employed. Seven dyads of T2DM patients and their family caregivers in the working area of Puskesmas Totoli, Majene Regency, were recruited through purposive sampling. Data were collected through in-depth interviews and a focus group discussion with local cultural figures, and were analyzed using interpretative phenomenological analysis (IPA).

Result: Six themes were identified: (1) an uneven, largely experience-based understanding of diabetes, (2) dietary management negotiated within the family rather than fixed from the outset, (3) physical activity that remained simple and was often limited by physical impairment, (4) dynamics of medication adherence, herbal use, and monitoring shaped by access and trust, (5) actualization of Sipamandar, expressed through sipaingarang, sirondo-rondoi, and siasayanggi, as a relational framework for care, often practiced without conceptual recognition of the term itself, and (6) the need for health literacy and services delivered in a culturally familiar manner.

Conclusion: Family caregiving for T2DM patients among the Mandar community is embedded in the value of Sipamandar, even when the term is not always consciously recognized by participants. Integrating this value into diabetes self-management education is expected to strengthen the consistency and cultural relevance of family-based interventions.

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