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Baba, A. Y., S. A. Saidu, B. Y. Kaltungo, U. S. Salisu, M. Babashani, and H. U. Buhari. "Knowledge, Attitude and Practices of Horse Handlers and Grooms Towards Brucellosis in Horses in Kaduna State, Nigeria." Nigerian Veterinary Journal 42, no. 1 (July 10, 2022): 83–96. http://dx.doi.org/10.4314/nvj.v42i1.7.
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A study was carried out to determine the knowledge, attitude and practices of grooms towards brucellosis in Kaduna State, Nigeria. Structured questionnaires were administered to 40 horse owners and grooms’ men in three Local Government Areas (LGAs); Sabon Gari, Zaria and Igabi; of Kaduna State, Nigeria to access knowledge, attitude and practices towards brucellosis in horses. Results from structured questionnaire showed only 37.50% (95% CI) of the respondents were aware of brucellosis, of this 22.50% (95% CI) ascribed their sources of information on the disease to be the media, 10.00% (95% CI) from experienced grooms while 5.00% (95% CI) said they heard of the disease from professionals who attended to the veterinary care of their horses. Of the respondents, only 15.00% (95% CI) were aware that brucellosis is zoonotic and mentioned that it could be contracted via ingestion of contaminated material (12.50%) and contact (2.50%). On attitude of respondents towards brucellosis, 15.00% (95% CI) reported lending out their stallions for breeding to other stables. Only 2.50% (95% CI) did not borrow stallions for breeding because they considered brucellosis and trichomoniasis as reproductive diseases that could result from the use infected stallions. The study also reported 52.50% (95% CI) and 40.00% (95% CI) of the respondents were in the habit of lending and borrowing out grooming tools respectively. They lend and borrow out tool despite mentioning that such acts are capable of leading to diseases such as ulcerative lymphangitis (95.00%), ringworm (72.50%), dermatophilosis (5.00%) and thrush (7.50%). 67.50% (95% CI) of respondents mentioned that they participated in durbars and other tournaments with their horses and reported such participation could result in diseases like ulcerative lymphangitis (25.00%) and wounds (27.50%). 50.00% (95% CI) of the respondents grazed their horses where other animals grazed and reported that even where there were reports of abortions by such animals their horses did not come down with brucellosis. All the respondents reported giving their horses’ routine veterinary medical care, especially against babesiosis. The implication of this finding is that Brucella organisms may be spread among horse handlers and the grooms due to inadequate knowledge on brucellosis. The findings revealed poor knowledge attitude and practices towards brucellosis on the part of horse handlers and grooms. It was concluded that there is a need to create awareness amongst groomsmen and horse owners on the presence of brucellosis in horses as well as the dangers of zoonotic infection.
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Tutluoǧlu, B., S. Atış, A. N. Anakkaya, E. Altuǧ, G. A. Tosun, and M. Yaman. "Sensitization to horse hair, symptoms and lung function in grooms." Clinical & Experimental Allergy 32, no. 8 (August 2002): 1170–73. http://dx.doi.org/10.1046/j.1365-2745.2002.01439.x.
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Baba, AY, SNA Shehu, AKB Sackey, EC Okolocha, BY Kaltungo, M. Babashani, HU Buhari, YM Sanusi, O. Ahmed, and N. Elelu. "Serological survey of Brucella infection in horses in Kano Metropolis, Kano State, Nigeria." Sokoto Journal of Veterinary Sciences 21, no. 1 (April 23, 2023): 1–10. http://dx.doi.org/10.4314/sokjvs.v21i1.1.
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Brucellosis is a zoonotic bacterial disease with worldwide distribution. A cross-sectional study was conducted to determine the serological prevalence of brucellosis in horses within Kano Metropolis. A total of 328 serum samples were collected for the study. Modified Rose Bengal Plate Test (mRBPT) was conducted on all the samples while the Serum Agglutination Test with EDTA (SAT-EDTA) was conducted on the mRBPT-positive samples. The prevalence of brucellosis in horses within the Kano metropolis was found to be 24.09 % (79/328) and 11.89 % (39/328) with mRBPT and SAT-EDTA respectively. There was no statistically significant difference in the seropositivity by the tests used. From the study, 37 (23.27%) out of the 159 mares were seropositive for Brucella antibodies using mRBPT while 16 (43.24 %) were positive using SAT-EDTA. Similarly, of the 169 stallions, 38 (22.4 %) were positive using mRBPT and of these 22(57.89 %) were further positive by using SAT-EDTA. Unlike the age and use of the horses; location, sex, and breed were not significantly associated with the seroprevalence rate obtained in the study using mRBPT P<0.05. This study showed that Brucella antibodies were circulating in the horses in the study area. Further study is recommended to determine the Brucella species circulating in these horses, particularly that brucellosis is zoonotic with serious public health significance. There is also the need to examine the horse owners and grooms for possible Brucella antibodies because equine brucellosis has serious public health significance.
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Rostad, Delaney R., and Jennie L. Ivey. "24 Prevalence, Usage, and Perceptions of Pulsed Electromagnetic Field Therapy (PEMF) in the Equine Industry." Journal of Animal Science 100, Supplement_1 (March 8, 2022): 8. http://dx.doi.org/10.1093/jas/skac028.014.
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Abstract The use of alternative therapies in the equine industry is increasing in popularity and spans manual manipulation to more progressive forms of technology. Pulsed electromagnetic field therapy (PEMF) has shown to reduce pain and increase range of motion within human and canine medicine. Often, PEMF is touted to improve performance and reduce stress prior to competition, yet little information exists on effectiveness, perceptions, treatment protocols, and therapeutic response within equids. Our objective was to assess how PEMF is administered and perceived therapy impact on equine patients. An online survey (Qualtrics) was disseminated to United States residents over 18 years of age and deemed exempt by the institutional review board. Data were analyzed using the frequency procedure in SAS (v9.4). Three groups within the equine industry were targeted: equine owners and leasers (OL, n = 350); trainers, coaches, grooms, and jockeys (TC, n = 80); and administrators of PEMF therapy (AD, n = 237). Across all survey respondents (n = 355), 86% (n = 305) exercise or ride their horses and 85.08% (n = 268) of individuals who ride have used PEMF therapy on their performance horse. Among TC, 96.25% (n = 77) respondents reported the use of PEMF therapy on a horse under their care. Whole body therapy was the most commonly reported location for PEMF by OL (91.6%, n = 240) and AD (96.12%, n = 223), followed by back and loin(47.33%, 124) for OL and front legs (56.47%, n = 131) for AD. Most frequent session length reported by OL was 45-90 minutes (30.96%, n = 61). Within 1 day of treatment, the majority of AD (n = 85, 40.28%) and OL (n = 104, 39.54%) perceived the greatest effects of PEMF therapy. Use and positive perception of PEMF in the equine industry is evident; however, more research is needed to elicit therapeutic effects for performance animals.
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Erzini, Nadia, and Stephen Vernoit. "The Palanquin Thrones of the ʿAlawite Sultans of Morocco." Muqarnas Online 39, no. 1 (October 7, 2022): 289–316. http://dx.doi.org/10.1163/22118993-00391p12.
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Abstract The ceremonies of the ʿAlawite dynasty were often held out of doors, with the monarch appearing on horseback and under a parasol, escorted by a master of ceremonies holding a large baton; a row of saddled horses led by grooms; lancers; ensign bearers; musicians; a horse bearing a copy of the Qurʾan or volumes of the Hadith; and attendants who performed the ritual waving of white cloths. When the sultan conducted annual expeditions to subdue rebellious tribes and extract taxes, he was accompanied by a red-curtained palanquin slung between two mules, a practical necessity in case the monarch was indisposed. Most of these traditions continued the practices of earlier dynasties. However, for the later ʿAlawite period, more detailed descriptions are available, and these indicate that the palanquin also served as a throne. The sultan sat enthroned in the palanquin, which was placed in the royal audience tent facing a parade ground. In a similar fashion, European carriages served as portable thrones for receptions within royal palaces. This essay examines the history and iconography of the Moroccan palanquin throne, along with some associated rituals and insignia. While palanquins have been abandoned by the ruling dynasty and superseded by motor vehicles, a similar iconography survives in religious processions carrying another type of draped box, the cover of a cenotaph from a saint’s tomb.
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Iriani, Zora. "MALAM BAKURUANG (BERKURUNG) DALAM PERKAWINAN ALEK GADANG DI KENAGARIAN SALAYO KECAMATAN KUBUNG KABUPATEN SOLOK." Humanus 11, no. 1 (December 18, 2012): 12. http://dx.doi.org/10.24036/jh.v11i1.619.
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This research is conducted in the Salayo Nagari (local state), Kubung District, Solok Regency. There, the traditional wedding Perkawinan Alek Gadang includes the interesting ceremony of Malam Bakuruang, which is celebrated by slaughtering cow and water buffalo. There are several activities in the wedding; pulang dahulu (the groom comes home after the akad nikah (marriage contract), before the wedding ceremony), maanta nasi patang (the bride’s family presents foods for the groom’s family in the afternoon after the groom’s home), manurunkan marapulai (dress the groom), maanta marapulai (escort the groom to the bride’s house), malam bakuruang (the slaughtering ceremony), and arak-arakan (parade). Key words: Minangkabau traditional wedding, Alek Gadang, Malam Bakuruang
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Prysyazhnyuk, V. "Medical treatment of animals in slavs in the middle ages." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 21, no. 96 (December 14, 2019): 71–74. http://dx.doi.org/10.32718/nvlvet9612.
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How the treatment of animals in Galicia evolved before the first printed veterinary works appeared today is little known to tell. The reason for this is the lack of relevant historical research in this area. However, this gap will no doubt be widened over time. This work is long and exhausting, since it is based on archival research and also on literature, which refers to a specific period. These will be pieces from different spheres of life, which, after proper segregation, will make it possible to complete this chapter. The above mentioned text of the treatment of horses by Slavs since 1394 is the oldest known mention of an equine doctor, as well as the salary for surgery and payment for medication. Confirming that in medieval Galicia, both the forging and the treatment of horses belonged to the blacksmith's duties. Preparation of medicines for horses was carried out by those who treated them. The blacksmiths, who were treated, began to be called Konoval. The oldest mention is recorded on parchment in 1505, also there is a guild sign of people of this profession. This is also evidenced by the engraving, whose origins date back to the Middle Ages. Blacksmiths are in the first place in the Middle Ages like equestrian doctors, they are already mentioned in the literature from the XI century. The grooms appear near the blacksmiths, but the name of the groom began dating only in the early 13th century. Since then, there are the first written mentions of poultry, falconers and dog-keepers. They were responsible for the care and treatment of the poultries or animals that had been cared for. In addition to agricultural content, there were also guidelines for the treatment and breeding of pets. In very few cases, veterinary writers describe the signs or causes of diseases, mainly by continuing to give the name of the disease and method of treatment. Therefore, treatment is empirical in the full sense of the word. Following the custom at the time of treatment, describe the treatment of each disease, as it is today in surgery, that is, starting from the head and ending at the feet. When the doctor could not make the correct diagnosis, he called the horse sick and recommended to treat it with a mixture consisting of butter, eggs and salt. By the term “attack” the author understood the signs of a very acute and usually fatal illness. Since drugs that deserve attention, we recommend sulfur, copper greens, turpentine, mustard, quicklime, mercury, tar, used as an ointment or liniment for external treatment. In addition to the aforementioned measures, the burning of the ferrous iron of the tumors was applied and then sprinkled with green copper, indicating the treatment of cutaneous form of sap. Medicines can be divided into three groups, namely: Medicinal products of vegetable, animal and mineral origin. The medicines were mixed and prepared mainly by the horse doctor, the medicines consisted mainly of home remedies and were readily available to anyone. In the liquid form were infused into the mouth, nose, enemas, ablution, bathing. Water, wine, vinegar and olive oil are the basis for liquid medicines. Ointments, suppositories, patches, pastes and poultices were used in the condensed form, Ointments are often used in a warm state. The basis for this was fats and wax. In the form of powdered substances that have blown into the eye or wounds. In addition to the above remedies, medicinal products and magical procedures were used for therapeutic purposes: words with superstitious signs related to religious worship were used to achieve treatment. Dressings and surgical instruments. A horn was served to deliver the medication, with certain preparations filled in the horn. Wounds were washed using a copper syringe. A leather bag made of the same material has replaced today's pourer. A hoof knife, a blood dispenser, a razor to remove hair are also mentioned, and also iron for burning ulcers and eczema. The dressing material is hemp yarn, scarves, mostly blue, spartan shale.
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Indrawati, Deby, and Marzam Marzam. "Penggunaan dan Fungsi Musik Talempong Unggan pada Acara Baralek di Nagari Unggan Kecamatan Sumpur Kudus Kabupaten Sijunjung." Jurnal Sendratasik 11, no. 2 (June 15, 2022): 137. http://dx.doi.org/10.24036/js.v11i2.114152.
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This study aims to describe the use and analysis of the function of Talempong Uggan Music at the Baralek Event in Nagari Uggan, Sumpur Kudus District, Sijunjung Regency. This type of research is a qualitative research using descriptive analysis method. The main instrument in this research is the researcher himself and is assisted by supporting instruments such as stationery and camera. Data collection techniques were carried out by means of library research, observation, interviews and documentation. Data analysis was carried out by collecting data, describing data, and concluding data. The results showed that the use of Talempong Uggan Music in a series of Baralek Events in Nagari Uggan was at the bararak from Bako's house to the main house, where the bride and groom and their entourage were paraded using Talempong to the bride's residence. Furthermore, at the Basalawat event at night, the aim is to escort the groom along with Niniak mamak and his entourage using Talempong to the bride's house. At the Manyombah Mintuo event, the bride is paraded to the groom's house, then Baarak Iriang is performed from the bride's house from the groom's house to the accompaniment of Talempong unggan as an accompaniment for the entire series of baralek events. The function of Talempong Unggan music in Nagari Unggan is as a function of expression, a function of aesthetic enjoyment, an entertainment function, a communication function, and an economic resource function for musicians.
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Kartal, Atila, Kemal Şimşek, Emine Atmaca, and Haktan Kaplan. "Metaphorical Language and Function of the “Bridal Pick-Up” Ritual in Anatolian Traditional Weddings with Its Origin and Reflections." Religions 15, no. 5 (April 25, 2024): 530. http://dx.doi.org/10.3390/rel15050530.
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In the urban centers of Türkiye, where cultural changes are more widespread and effective, wedding processional is replaced by the solemnization of the marriage at indoor weddings, and the Kūdegū (old Turkic language; refers to bridegroom, son-in-law) awaiting the bride’s arrival at the boy’s house is replaced by differences in the way of the bride and groom’s entry together; moreover, while wedding rituals such as the bridal bath and groom’s hammam are being forgotten, bachelor/bachelorette parties are on the rise. The beliefs and practices related to the bride being taken out of the girl’s house with a special ceremony have deep meanings, such as blessing the bride who has just joined the family, acclimatizing the bride who feels like an outsider and avoiding her from these feelings, and protecting the bride and groom from the körmös (spirits in Turkic mythology, devilish entities living in the underworld), bad spirits, and the evil eye. In this paper, the structure, function, practices, and beliefs of the rituals surrounding the bride and groom on the last day of Anatolian Turkish weddings are analyzed using a qualitative research method. In addition, this study identified the betrothal, performance, beliefs, and practices surrounding the ritual of “bridal pick up” among Anatolian Turks and evaluated the symbols and signs in the ritual procedures in the functional context of the origins and reflections of traditional Turkish beliefs.
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Choi, Bae Young. "A Study on Food and Related Crafts for Wedding Procession of Noble Families in the 1800s: Focused on 『Jeungbosalyepyeonlam』 and 『Bongjeobyolam』." Association for International Tea Culture 59 (March 30, 2023): 71–100. http://dx.doi.org/10.21483/qwoaud.59..202303.71.
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The purpose of this study was to comprehensively examine 『Jeungbosalyepyeonlam』, which recorded the wedding procession of noble families in the 1800s, and 『Bongjeobyolam』, which recorded wedding food, and reconstruct food table setting and related crafts to identify cultural characteristics. The main results are as follows. First, the table setting for elderly guests accompanying the groom or the bride contained consideration to relieve fatigue and aid digestion. Second, the big table for the groom or the bride was sent to the in-laws' house, honoring the cooking skills and happiness of both families and indwelling the wisdom of learning each other's food customs and tastes. Third, the table settings for dinner and late-night snack on the first day of the bride and groom symbolized their harmony. Fourth, the bride's family promoted the groom's health by selecting good ingredients for an early breakfast, lunch or snack, and dinner table setting. Fifth, plum blossom tea placed on the groom's tea table could be the subject of an elegant conversation at the first meeting with the bride's relatives. Each of these table settings was also a cultural outcome in which crafts such as tableware, soban, oiled paper cover, and bojagi were harmonized. In conclusion, the table setting for the wedding procession of noble families in the 1800s has significance that can be used as a prototype of cultural content that connects the wedding ceremony, food, and crafts complexly.
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Biya, Rizky Ayub S., and Rosdalina Bukido. "Tradisi Mangundu Mantu Masyarakat Tanamon dalam Konsepsi Hukum Islam." Al-Mujtahid: Journal of Islamic Family Law 3, no. 1 (June 30, 2023): 51. http://dx.doi.org/10.30984/ajifl.v3i1.2552.
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This article discusses the mangundu mantu custom from the perspective of Islamic law in Tanamon Village, Sinonsayang District, South Minahasa Regency. The main problem is how are the customary procession of mangundu mantu in Tanamon Village and the view of Islamic law regarding the mangundu mantu custom from the perspective of Islamic law. This study uses descriptive qualitative research methods where researchers will go directly to the field to conduct interviews, observations, and documentation with those who know and understand the mangundu mantu custom and what Islamic law’s perspective is regarding the mangundu mantu business in Tanamon Village, Sinonsayang District, South Minahasa Regency. The research results in this thesis discuss the custom of mangundu mantu, a ceremony for welcoming the bride who comes to the house or sabuah (canopy as a gathering place for the groom's family). In carrying out the wedding procession for the Bantik community in Tanamon Village, the main party is held at the bride's house. After that, the bride and groom (both women and men) go to the groom's house, if the house is far away, they can use a vehicle, but at a distance of approximately 200 meters, the bride and groom must go down together with the bridal procession. Then wait for the groom's family to take turns pulling the bride by shaking hands and giving gifts in the form of money or other valuables and walking step by step until they are correct at the entrance to the groom's house. Keywords: Islamic law; Mangundu Mantu; Tradition. ABSTRAK Artikel ini membahas tentang adat mangundu mantu dalam perspektif hukum Islam di Desa Tanamon Kecamatan Sinonsayang Kabupaten Minahasa Selatan. Masalah utamanya adalah bagaimana prosesi adat mangundu mantu di Desa Tanamon serta pandangan hukum Islam tentang adat mangundu mantu dalam perspektif hukum Islam. Dalam penelitian ini menggunakan metode penelitian kualitatif deskriptif dimana peneliti akan terjun langsung ke lapangan untuk melakukan wawancara, observasi dan dokumentasi. Kepada mereka yang mengetahui dan menguasai masalah adat mangundu mantu serta bagaimana perspektif hukum Islam tentang adat mangundu mantu di Desa Tanamon Kecamatan Sinonsayang Kabupaten Minahasa Selatan. Hasil penelitian dalam skripsi ini membahas tentang adat mangundu mantu adalah suatu upacara penyambutan pengantin wanita yang datang ke rumah atau sabuah (kanopi sebagai tempat berkumpulnya keluarga mempelai pria). Dalam pelaksanaannya prosesi pernikahan masyarakat Bantik Desa Tanamon, pesta utamanya dilaksanakan dirumah mempelai wanita. Setelah itu, kedua mempelai (baik wanita dan pria) pergi ke rumah mempelai pria, jika rumahnya jauh bisa menggunakan kendaraan tetapi pada jarak kurang lebih 200 meter kedua mempelai harus turun bersama dengan iring-iringan pengantin. Kemudian menunggu keluarga mempelai pria yang secara bergantian menarik mempelai wanita dengan berjabatan tangan dan memberikan hadiah berupa uang maupun barang berharga lainnya dan berjalan selangkah demi selangkah hingga tepat di pintu masuk ke rumah mempelai pria.
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Deasy Anggraini, Masdiana Lubis, and Deliana. "Pasambahan Manjapuik Marapulai Minangkabau." Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA) 3, no. 3 (October 15, 2020): 50–52. http://dx.doi.org/10.32734/lwsa.v3i2.880.
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Manjapuik marapulai is an important part in Minangkabau traditional wedding. This kind of tradition means the tradition of picking up the groom to the bride’s house by a group of people from bride’s family. This tradition is highly dealing with oral tradition as the part of anthropolinguistic study because the content is about pasambahan between the bride and the groom’s family. Pasambahan means pantun in Bahasa, it is a kind of conversation held by the picker and the groom’s family in the art of Minangkabau speaking. This research is aimed to identify the pattern of pasambahan itself which is divided into three major parts; opening, content, and closing. It is conducted in nagari Koto Tuo, Kabupaten Agam, West Sumatra. The method used in this research is descriptive qualitative with deep interview and observation in collecting data. As a result, certain categories were found in opening, content, and closing of pasambahan.
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Yarahandria, Lisnur, and Elida. "Basiacoung Traditions in Procession Marriage Traditions of the Kuok Kampar Community: Ecotourism." Jurnal Penelitian Pendidikan IPA 9, SpecialIssue (December 25, 2023): 772–83. http://dx.doi.org/10.29303/jppipa.v9ispecialissue.5802.
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This research aims to describe the implementation process, meaning, and function of Basiacoung in the traditional Kuok Kampar wedding party procession. This type of research is qualitative research. Data collection techniques in this research were triangulation, interviews, observation, documentation, and literature study, while data analysis was inductive. Based on data analysis, it can be concluded that the structure, semiotic meaning, function, and values of Basiacoung in the marriage procession of the Kampar community can be identified as several important aspects. The traditional marriage procession of the Kampar community consists of the first several stages of maantau tando, Maantau tando is the initial stage of the intention to carry out the marriage contract, where the man visits the prospective bride's house. Second, pick up the groom, who is sent by the ninik mamak (the groom). Picking up the groom will be sent by the groom's ninik mamak involving clever experts from the bride's tribe, Anak mamak (bako party) of the bride or bako who is the nephew of the bride's father and Simondo people, Third Ulu bajawek, Implementation of ulu bajawek Usually it will be accompanied by a pat, where the pat is a symbol of the greatness of the ninik mamak which symbolizes that it is the handover of the groom who has been picked up by the bride at the previous time.
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Krasheninnikova, Yulia. "A HOUSE AND NOTIONS OF IT IN RUSSIAN FOLK WEDDING SPEECHES." Проблемы исторической поэтики 19, no. 3 (September 2021): 7–34. http://dx.doi.org/10.15393/j9.art.2021.9344.
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In this work, a list of the house nominations, stylistic and poetic means and techniques used to describe the groom’s and bride’s houses are considered based on published and archival materials of the 19th — early 21st centuries. The description of the newlyweds’ houses is formed by depicting three macrolocuses: the adjacent territory, or courtyard; the zone connecting the courtyard with the interior of the dwelling (porch, door, threshold) and the interior of the house, the image of which is formed by sequentially naming the loci that are most significant from the ritual viewpoint (place of honor, wide bench, furnace, etc.). The houses of both the groom and the bride are described using the very same poetic means of the ‘house’ semantic group. The concept of the bride’s house as a “strange” space for the groom’s party is manifested in speeches related to climbing the porch, opening doors, crossing the threshold and entrance. As the groomsman progresses and claims the house territory, the sense of the house as “strange” intensifies, reaches a critical point at the moment of crossing the threshold and declines after the entrance to the house. The dynamics of the groomsman’s image is revealed in speeches emphasizing the crossing of the threshold. The entrance of the best man to the house is interpreted as a case of crossing the boundary: penetration of the “strange” space is accompanied by a deterioration in vision, the onset of limpness and muteness, being marked, losing clothes or shoes, and giving away material values (money). As he claims the “strange” space and transcodes it into “own space,” the temporary physical indisposition of the groomsman passes. The courtyard, staircase, steps, porch, and threshold are regularly depicted in the descriptions of houses and adjacent territory. The most frequent epithets arewide andnew. Numerous diminutives are another feature of the texts that describe the house.
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Fransisca, Malia, Abdullah Idi, and Muhammad Syawaluddin. "Mbesan Wedding Tradition in Banyumas, Banjarnegara, Cilacap and Purbalingga (Study of Culture and Religion)." Ilmu Budaya: Jurnal Bahasa, Sastra, Seni, dan Budaya 8, no. 1 (January 19, 2024): 1. http://dx.doi.org/10.30872/jbssb.v8i1.14075.
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This article wants to reveal the phenomenon of wedding traditions that exist in the Karisedenan area of Banyumas (Banyumas, Banjarnegara, Cilacap and Purbalingga). This wedding tradition in called mbesan. In practice, this mbesan tradition before holding a wedding ceremony at the bride’s house (reception), there is an event such as praying for the bride and groom before sailing the ship of the next life. The mbesan tradition is carried out at the groom's house, but the two brides do not yet have a marriage contract. The purpose of writing this article is to inform the public that Indonesia is rich in traditions, one of which is the mbesan tradition which is the hallmark of the Banyumas area and its surroundings and the impact of this mbesan tradition. The method used in this research is qualitative with phenomenological, sociological and cultural approaches. The results of this study found that in the mbesan tradition which has become the customs of the people of Banyumas, Cilacap, Purbalingga and Banjarnegara there are sides that are not in accordance with Islamic teachings because in practice the bridegroom and bride carry out the event at the groom but both have not yet carried out the marriage contract.
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MRD, MISBAH. "PEMBERANGKATAN PENGANTIN YANG MEMAKAI PAKAIAN HAJI MENURUT HUKUM ISLAM." Yurisprudentia: Jurnal Hukum Ekonomi 8, no. 1 (July 12, 2022): 75–87. http://dx.doi.org/10.24952/yurisprudentia.v8i1.5742.
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This research is motivated by the customs of the Mandailing Natal community regarding the departure of the bride to the groom's house, in this case, the departing bride and groom always wear hajj clothes. This study is also to find out how the perception of the Mandailing Natal community about the departure of the bride and groom who wears hajj clothes according to Islamic law. This research is classified as field research, which uses a number of data collection models, including observation, in-depth interviews, and documentation methods. Seeing from some of the perceptions of the Mandailing Natal community about the Hajj clothes worn by the bride and groom as a prayer for the good of the bride and groom in their marriage, one of the perceptions expressed by the Mandailing Natal community is as follows: Baitullah (Mecca) to perform the Hajj. 2. In addition, the community also uses this dress as a prayer for the formation of the sakinah mawaddah warohmah family. The bride and groom who are sent to wear this hajj dress will forever embrace and hold fast to the religion of Islam, and have common sense even though there will be many trials in the household. 3. The white robe worn by the bride is as holiness, cleanliness and purity, this marriage which symbolizes purity and purity will be a good start for the bride and groom who will build a sakinah mawaddah warahmah family filled with pure, clean and pure love and the turban worn by the bride and groom man is the one symbolizing modesty. 4. The hajj dress is a symbol of the unity of the Muslim ummah. And this signifies their marriage is fortified with symbols of Islamic belief and faith. In the author's opinion, this perception builds benefit for the Mandailing Natal community and does not violate Islamic law at all, nor is it to erode bridal customs in Mandailing but to promote Islamic values within the community itself.
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Jehubyanan, Gosye A., F. Sialana, and Ridwan Hatala. "Implementation of Amoi Marriage Custom in Marriage Procedures in Rumahkay Village." IJRAEL: International Journal of Religion Education and Law 1, no. 1 (December 1, 2022): 46–50. http://dx.doi.org/10.57235/ijrael.v1i1.62.
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The amoi tradition is a tradition that has been carried out in the life of the rumahkay community passed down from generation to generation which refers to a culture of marriage customs and is more focused on the process of accepting the bride into the house (the groom's old house). The heritage of the ancestors that already exists needs to be built and preserved as a form of cultural wealth, this heritage cannot be extinguished because it contains an element of education in shaping the character of the community in order to still carry out the Amoi marriage custom. This research aims to find out and give an explanation related to the tradition of implementing Amoi marriage customs as one of the marriages in Rumahkay village. by using 2 indicators 1. What is the procedure for handing over property in the custom of amoi marriage (maso mata rumah) in a custom marriage in rumahkay village, amalatu subdistrict, seram regency in the west. 2. What are the supporting and inhibiting factors in the custom of amoi marriage (maso mata rumah) in the community of rumahkay village, amalatu district, seram regency in the west. The method used in this research is qualitative, and data collection techniques, observation, and interviews as well as data analysis techniques. Based on the results of the research that the Amoi marriage procedure is carried out in the life of the Rumahkay village community because the Amoi tradition is a custom that until now is still inherited in the life of the masyaratkat, in this case a consultation is held where the village head, village officials, traditional elders and both grooms and women are in a meeting together to carry out the marriage process. In the Amoi marriage procedure there are two factors, namely supporting and inhibiting factors in carrying out the process where the supporting factor such as in the implementation of the said custom must have the consent of both the bride and groom in this case the parents allow the child to build a household with people who has been chosen to be a husband or wife. However, the inhibiting factor is an action that is not agreed by one party, for example the woman's party cancels the marriage process because the man's party does not have the property that has been determined in the customary meeting.
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Taufiqotuzzahro, Azzah Nurin, and Muhammad Syihabudin Alawy. "The Transition of the Boyongan Tradition Before the Wedding Procession in Central Java." Tribakti: Jurnal Pemikiran Keislaman 34, no. 2 (July 31, 2023): 229–44. http://dx.doi.org/10.33367/tribakti.v34i2.3135.
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This research investigates the Boyongan tradition's transition before marriage in Gagakan village, Blora Regency, where the bride stays at the groom's house before the consent of Kabul. This tradition is at odds with Islamic teachings due to the mixing of unrelated men and women in one place. Nevertheless, it continues to be practiced by the community. The study focuses on the historical context and current practices of the Boyongan tradition within the Gagakan village community, as well as the community's understanding of the Boyongan custom in pre-marriage settings. The qualitative research method involves direct interviews with various informants, including participants in the Boyongan tradition, elders, religious leaders, and residents of Gagakan village. Findings from the field data reveal that the Boyongan tradition is believed to safeguard the bride and groom's lives from malevolent forces in the afterlife. The Boyongan rule strictly applies only to the bride and groom, determined by the number of market days, the contract date, and the manner in which the woman enters the house. The practice of the Boyongan tradition has undergone notable transitions. While some members of Gagakan Village still adhere to the tradition, others have made adjustments to align with Islamic principles. These adaptations include limiting the duration of the stay, ensuring separate accommodations, and conducting a religious marriage beforehand. This research sheds light on the dynamics of cultural practices and their intersections with religious beliefs within the Gagakan village community. The findings contribute to a deeper understanding of the Boyongan tradition's historical roots and its contemporary adaptations, providing valuable insights for preserving cultural heritage while respecting religious norms in the context of evolving societal values.
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Armiyani, Armiyani, Siti Wahida, and Triana Susanti. "ANALISIS TRADISI MALAM BERINAI PADA PERKAWINAN PENDUDUK MELAYU DI DESA PAMBANG PESISIR MENURUT PERSPEKTIF HUKUM ISLAM." Jurnal Ilmiah Pendidikan dan Keislaman 3, no. 2 (August 30, 2023): 135–41. http://dx.doi.org/10.55883/jipkis.v3i2.60.
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Cultural diversity can be seen in the unitary state of the Republic of Indonesia. One of them is the cultural diversity that can be seen in wedding ceremonies in each region. Marriage is a custom that is customary, namely custom and individual, which can be exchanged for a copy. However, each traditional wedding ceremony is related to the spirit and social class of Malay life, and they can also be accepted as a whole in a different environment. Marriage is a procedure in which two human children are united in a sacred bond which has many purposes and benefits from different points of view. From a social perspective, for example, marriage is a way to strengthen relations between families and foster friendships both inside and outside the region. The night of henna is a ceremony where henna is given to the newlyweds before the newlyweds are performed the next day. In the evening after the Isha prayer, a bachelorette party is usually held. The night of henna is a very important part of the ceremony celebrating the newlyweds. The party only takes place at the bride's house. The henna night ceremony is not carried out at the groom's house. The groom receives henna from the bride sent by the bride. The groom greets his family. Giving bridal henna is an attempt to give signs and blessings from the family to the bride so that the bride can start a new household. In addition, henna is an expression of gratitude and prayer to Allah SWT so that the next day's wedding ceremony runs smoothly, free from all obstacles and obstacles
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Mayaki, A. M., and A. O. Talabi. "Knowledge, attitude and practice of equine vaccination among horse owners in Kano, Northern Nigeria." Nigerian Journal of Animal Production 42, no. 2 (December 30, 2015): 282–87. http://dx.doi.org/10.51791/njap.v42i2.2688.
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Equine infectious diseases continue to be one of the most important threats to the overall health of domesticated horses and proper vaccination is one the most important preventive measure against such infectious diseases. This study assessed the knowledge, attitude and practice of equine vaccination among horse owners. Forty horse owners completed the questionnaire and all the respondents were male with an average mean age of 41.9years and 50% were degree holders. A positive attitude 14(35%) toward equine vaccination was recorded. 10% had training on horse management and 19(47.5%) were aware of equine vaccination. Statistically significant associations were observed between practice of vaccination and awareness of equine vaccination and having vaccination programme. However no statistical association was observed between practice of vaccination and attending training on horse management. The common vaccinable diseases encountered as reported were tetanus (28/40), influenza (17/40), and AHS (6/40) with 37.5% and 2.5% of the respondents agreed that tetanus and AHS respectively are the most common cause of horse death. The diseases commonly vaccinated against were tetanus (22.5%) and influenza (5%). The use of veterinary practice is very low as 54.6% of the respondents do either vaccinate their horses by themselves or used their groom. Their knowledge of equine vaccination is generally poor particularly with tetanus vaccination, as majority cannot differentiate the usage of tetanus antitoxin and toxoid. In conclusion, we believe that the poor knowledge showed by the horse owners reflects inadequate information about the important of equine vaccination. It is therefore important for horse owners to understand good vaccination programme is a critical aspect of good managerial practices. More so there is need to work with their local veterinarians in developing vaccination programmes for the common diseases seen in the area.
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Крашенинникова, Юлия Андреевна. "The Ritual Dialogues of the Russian Wedding Ceremony (Textology and Semantics)." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 2 (June 25, 2022): 25–37. http://dx.doi.org/10.26158/tk.2022.23.2.002.
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В статье анализируются ритуальные диалоги довенечной части русского свадебного обряда в записях XIX - начала XX в., которые произносились перед закрытыми дверями дома невесты и при выкупе места для жениха в доме невесты. Сопоставительный анализ диалогов показал, что они формируются разными по тематике группами текстов. В эпизоде «открывания закрытых дверей» используются атрибутивные вопросы, загадки и вопросы, связанные с мифологическими представлениями, вопросы на космологическую, библейскую тематику, загадки-задачи, загадки-шарады, загадки-шутки, построенные на игре слов. Эти ритуальные диалоги используют сюжеты самых разных жанров, сведения, отсылающие к различным областям традиционной культуры и повседневной жизни. Обсуждаются и факты местной истории и культуры, позволяющие проверить «включенность» прибывших в повседневную жизнь коллектива. Диалоги при выкупе места для жениха произносятся после того, как идентификация прибывших за невестой состоялась и жених доказал свою готовность к женитьбе. Выкуп места - своего рода второй этап испытания жениха, проверка его состоятельности и знаний, связанных с повседневным укладом жизни. Вероятно, поэтому здесь почти не используются тексты с мифологической, космологической тематикой, преобладают словесно-предметные загадки-идентификации, с помощью которых происходит сбор необходимых для совершения дальнейших ритуальных действий предметов, и бытовые загадки. This paper analyzes the ritual dialogues of the Russian wedding tradition noted in the nineteenth and early twentieth century. These dialogues were performed before a church wedding behind the closed doors of the bride’s house and at the “ransoming” (vykup) of a place for the groom in the bride’s house. A comparative analysis of these dialogues shows that they are formed from different groups of texts. For example, the episode “unlocking closed doors” uses attributive questions, mythological riddles, questions on cosmological and biblical topics, riddles based on word play, etc. These ritual dialogues use material from several genres and refer to various aspects of traditional culture and everyday life. They also mention facts of local history and culture, and this allows us to verify that the wedding guests play a part in the daily life of the community. The dialogues spoken at the ransoming of the groom’s place come after the identification of those who have arrived for the bride and the groom has proved his readiness to marry. The redemption of the place is a kind of second stage testing the groom, a test of his solvency and knowledge of everyday life. That is probably why texts with mythological and cosmological themes hardly occur here, while everyday verbal object-identification riddles - which help identify objects needed for further ritual activities - predominate.
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Polidovych, Yu B. "HORSE BRIDLE DECORATIONS FROM TOVSTA MOHYLA KURGAN: SEARCHING FOR REGULARITIES." Archaeology and Early History of Ukraine 41, no. 4 (April 25, 2021): 134–50. http://dx.doi.org/10.37445/adiu.2021.04.10.
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The paper is devoted to the analysis of horse bridles from Tovsta Mohyla kurgan of the 4th century BC. The barrow was excavated by the expedition of Ukrainian Institute of Archaeology headed by Boris Mozolevsky in the Dnepropetrovsk oblast, Ukraine, in 1971. In this kurgan the burial of noble warrior and two horse graves with skeletons of 6 horses were found. The horses had bridles decorated with images of various animals and fantastic creatures. One bridle was decorated with the images of mythological characters: the serpentine goddess (Rankenfrau, probable Scythian goddess Api) and two Scythian gods who were portrayed as the Greek gods Hercules and Dionysus. All bridles have analogies in other Scythian assemblages of the 4th century BC.
It has been suggested that the reproduction of certain images is associated with ideas about the path of the deceased to the Ancestor’s World. The bridles were decorated with images of fantastic animals and were a kind of mask. According to the Scythian beliefs such a bridle-mask helped to endow the horse with special properties so that it could overcome obstacles on the way to the Ancestor’s World. Probably, the serpentine goddess (Rankenfrau) was the mistress of this Ancestor’s World.
On the way to the Ancestor’s World the noble warrior was accompanied by his assistant, marked by archaeologists as «groom No. 3». Such a scene is depicted in the crypt of Anfesterii from Panticapaeum on the Bosporus (modern Kerch, Crimea). It depicts the arrival of the deceased on horseback, accompanied by assistant, to the goddess, mistress of the Ancestor’s World.
Further research on this topic will extend our understanding of the Scythian ideas about the Beyond.
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Fahidin, Ihwan, and Mutho'am Muth'oam. "TRADISI KAWIN BOYONG PADA PERKAWINAN ADAT DI DUSUN BEDAHAN, PRINGAMBA KECAMATAN PANDANARUM KABUPATEN BANJARNEGARA." At-Ta'aruf : Jurnal Hukum Keluarga Islam 1, no. 1 (April 16, 2022): 59–72. http://dx.doi.org/10.59579/ath.v1i1.3075.
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Boyong marriage is a marriage carried out before the Ijab Qabul, where the groom moves to the bride's house. The procession is carried out at night, some during the day and in the evening, when the groom will move to the bride's house. Usually there will be a discussion between the two parties regarding the Boyong Marriage, after both parties have agreed, the groom will be escorted by his family from the house to the bride's house. The community's customs related to Kawin Boyong, have become an inherent culture since the first, brought by the ancestors to be made a tradition in the community of Bedahan hamlet, Pringamba Village, Pandanarum District, Banjarnegara Regency. There is an assumption that if these customs are not preserved, it will cause bad luck for the local community, because customs are like culture that are very closely held as beliefs and symbols of Java in the Bedahan Village community, Pringamba Village. But on the one hand, when the marriage has not been carried out legally, the groom stays at the bride's house, fears will occur that disobedience can even lead to a relationship that is prohibited by religion. Because the time for marriage is still waiting for the day while they are already living under the same roof. How did the tradition emerge, what is the background behind its emergence? And to what extent is the implementation of boyong marriage and its limitations, so that it becomes a tradition that needs to be preserved in the community.
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Račkauskaitė, Alma, Rūta Šveistienė, Violeta Razmaitė, and Virginija Jatkauskienė. "Evaluation of genetic diversity of subdivided genealogical groups in Lithuanian Trakehner horse population using immunogenetic tools." Czech Journal of Animal Science 66, No. 6 (May 30, 2021): 200–210. http://dx.doi.org/10.17221/118/2020-cjas.
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The objective of this study was to evaluate the inter-breed genetic diversity of Lithuanian Trakehner horses. The current population in Lithuania numbers 1 039 Trakehner horses. The study included the immunogenetic data analysis of 316 blood samples. Pedigree was traced back to 7–11 generations. The horses were assigned to genealogical clusters originating from East Prussian Trakehner Stud, Thoroughbred and Arab sires. The first two clusters were subdivided into nine-horse groups according to the most important ancestors. The evaluation of genetic diversity was based on six blood groups and five protein polymorphism systems. The differences between genealogical groups were confirmed by principal component analysis and applied cluster analysis. According to the allelic frequency, the Trakehner population changed very slightly through a 30-year period, and only one rare (0.013) allele Tf<sup>RR</sup> (frequent in other Trakehner populations), has been newly found. The analysis of genetic polymorphism systems based on a very low rate of alleles Q<sup>abc</sup> (0.093) and D<sup>dkl</sup> (0.046), which are typical of other populations, indicated the exclusivity of the Trakehner population in Lithuania. The average expected heterozygosity by blood protein polymorphism and blood groups were 0.409 and 0.441, respectively. The genetic clustering diverged by observed heterozygosity of blood groups and by pedigree data in Pilger through Egoist, Bay Ronald through Dark Ronald and Dampfross through Hyperion subgroups. The determined distinctiveness of subdivided Trakehner horse groups suggests reconsidering the breeding strategies and conservation programme of Trakehner horses. Breeding and selection of subdivided sire lines could be among the appropriate solutions for the maintenance and extension of the genealogical structure.
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Pšajd, Jelka. "Odranci and buckwheat groats." Fagopyrum 41, no. 1 (March 6, 2024): 27–35. http://dx.doi.org/10.3986/fag0039.
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The village of Odranci (Prekmurje, Slovenia) is still remembered for its production of buckwheat groats. A special feature were the groats sellers, mainly women, who carried buckwheat groats (kasha or kaša) on foot or by bicycle from house to house or to fairs in various villages in the surrounding area, and further afield.
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Fluck, Hans-R. "Kreye, Horst: Satzform und Stil. Heidelberg : Groos, 1989." Informationen Deutsch als Fremdsprache 16, no. 5-6 (December 1, 1989): 619–21. http://dx.doi.org/10.1515/infodaf-1989-165-655.
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Saastamoinen, Markku, and Susanna Särkijärvi. "Effect of Linseed (Linum usitatissimum) Groats-Based Mixed Feed Supplements on Diet Nutrient Digestibility and Blood Parameters of Horses." Animals 10, no. 2 (February 10, 2020): 272. http://dx.doi.org/10.3390/ani10020272.
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Linseed (Linum usitatissimum) and its by-products are common supplements used in equine diets and are claimed to have beneficial health effects. In this study, the effect of linseed groat-based fibrous feed supplements on diet digestibility was studied. Also, possible detrimental health effects due to continuous feeding of supplemental feeds containing linseed were examined by evaluating blood parameters. The experimental design was arranged as two balanced 3 × 3 Latin Squares. The horses were individually fed at the maintenance energy level, the forage-to-concentrate ratio being 70:30, with three diets: (A) Control diet consisting of dried hay and whole oats; (B) Control diet + Feed 1; and (C) Control diet + Feed 2. Feed 1 contained 70% of linseed groats, 15% dried carrot, 10% dried garlic and 5% molasses. Feed 2 contained 65% linseed groats, 15% molassed sugar-beet pulp, 10% dried garlic, 5% dried carrot and 5% molasses. Digestibility data were obtained by using chromium mordanted straw as an indigestible external marker for the estimation of apparent digestibility. Blood samples were collected from the jugular vein at the end of each feeding period to evaluate the possible effects of the supplemented diets B and C on the health of the horses. Diets B and C had a higher digestibility of crude protein compared to the control diet A (p < 0.05). In addition, the digestibility of ether extract was higher in the supplemented diets than in the basal feeding (p < 0.01). There were no statistically significant differences or trends (p > 0.05) in the blood parameters between the treatments. It is concluded that linseed groat-based supplements (offering approximately 6.3%–6.7% linseed groats in the diet’s dry matter (DM), or 0.8 g/kg BW/d), and feed containing soluble fibre sources (sugar-beet pulp, dehydrated carrot), improved the crude protein and fat digestibility of hay-oats diets of horses, and can be used, for example, in feeding strategies replacing grains in the horse rations in order to reduce the intake of starch without any adverse effects on the blood parameters and health of the horses.
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Zaman, Abdullah, Ahmatnijar Ahmatnijar, and Dermina Dalimunte. "Mahar Berupa Rumah Dan Pertapakannya." Jurnal El-Thawalib 2, no. 3 (June 30, 2021): 26–38. http://dx.doi.org/10.24952/el-thawalib.v2i3.3977.
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This thesis is entitled Mahar in the form of a house and its hermitage (Case Study 54/Pdt.G/2016/PA.Psp The purpose of this research is how the decision of the Padangsidimpuan Religious Court against the dowry suit in the form of a house and its hermitage, what is the judge's consideration in determining the decision on the dowry suit in the form of a house and hermitage by the plaintiff to the defendant. The problem in this study is that at the time of mentioning and handing over the dowry the groom gives a dowry/dowry in the form of his house and hermitage, but at the time of ijab qabul, the marriage registrar (P3N) does not ask whether the house and the hermitage really belong to the groom and do not ask for a certificate issued by the groom. legally shows that the house and hermitage really belong to the groom. After getting married they lived together in a house which became the dowry of the marriage. The marriage lasted for approximately one year, there were quarrels and quarrels that led to divorce so that the wife sued her husband to the Padangsidimpuan religious court demanding a dowry in the form of a house and hermitage which was used as a dowry at the time of consent and qabul. This type of research is a qualitative research. The subject of this research is the judge of the Padangsidimpuan Religious Court. The data sources of this research are primary data and secondary data. Data collection techniques are interviews and documentation. The data processing technique is descriptive analysis, namely presenting data or research results clearly and in detail. The data analysis technique of this research is to systematically search and compile the data obtained from interviews and documentation in the form of the judge's decision, by organizing the data into categories, describing it into units, synthesizing, compiling into patterns, choosing which ones are important. and what will be studied and draw conclusions. The results of this study are that the judge in resolving the dowry case in the form of the house and its hermitage, in the legal regulations in Indonesia, namely in articles 30-33 of the KHI in considering the decision of the dowry case in the form of a house and hermitage in the Padangsidimpuan religious court case study no 54/Pdt/ .G/2016/PA.Psp.
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Santoso, Dri, Wahyu Abdul Jafar, Muhamad Nasrudin, Musda Asmara, and Fauzan Fauzan. "Harmony of religion and culture: fiqh munākahat perspective on the Gayo marriage custom." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 22, no. 2 (December 5, 2022): 199–218. http://dx.doi.org/10.18326/ijtihad.v22i2.199-218.
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This study aimed to describe the established harmony between religion and culture within the traditional Gayo marriage custom. In addition, it determined whether the blending[SM1] of religion and culture in traditional Gayo marriages adheres to fiqh munākahat. This study was descriptive and qualitative field research using the sociological juridical approach. Interviews and documentation were used as data collection methods. Meanwhile, to identify informants, researchers employed a purposive sampling technique. The important finding of this study was that in traditional Gayo marriages, religion and culture are harmonized appropriately and without coercion. The acculturation of fiqh munākahat evidences harmonization: ta'aruf (introduction), khitbah (proposal), marriage advice, discussions, i'lanu nikah (marriage announcement), and hospitality. The acculturation of the fiqh munākahat concept is found in the procession of the risik kono (introduction of the bride and groom's family), the munginte (proposal), the beguru (giving advice), the betelah (discussion), the segenap and begenap (discussion and family), the mah bai (accompanying the groom) and mah beru (accompanying the bride), mah kero opat ingi (carrying rice for four days) and tanag kul (a visit to the bride's house). Moreover, only two of the five Gayonese marriage customs adhere to the fiqh munākahat: ango/juelen (patrilineal) and kuso now (to and fro) marriages. In contrast, engagement marriages (matrilineal), Naik (eloping) and mah tabak (marriage submission) are not in line with fiqh munākahat.
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Jurcă, Vlad. "Tradiții și obiceiuri în satul Vasile Goldiș (Mocîrla), jud. Arad." Anuarul Muzeului Etnograif al Transilvaniei 32 (December 20, 2018): 118–35. http://dx.doi.org/10.47802/amet.2018.32.08.
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The village Vasile Goldis is located in the eastern part of Zarand’s Depression. It is a village that belongs to the commune Beliu. Over time, this beautiful place suffered lots of changes regarding its name. At the beginning its name was Mocirla, then Lunca Teuz, ultimately ending up with the name of the head (leader) who led the Great Union from 1918. Vasile Goldis was born in the village that has his name. 1552 is the year where we have the first documentary attestation; the settlement takes the name from “Mochola” stream. Vasile Goldis was born on the 12th November 1872 in Mocirla, in his grandfather’s house, named Teodor. His parents were Isaia and Floarea. Even nowadays, the people of this village keep the old words and sayings, most often used in spells and different sayings specific for wedding and funeral ceremonies. In my research I found in the village many holiday customs, that are about to be forgotten because they aren’t practiced any more. In our country we have a lot of customs that are unique for every important event in a person’s life; they go from birth to death. The customs specific for birth are kept even today with small changes. The childhood and the entire life are defined to the spell, so each person should be protected from evil things. The wedding is a complex ceremonial which brings together the entire village. Relatives, neighbours, friends bring their gift, which consist of food products, to the groom and bride. The wedding starts in the morning or at the latest in the afternoon. The groom goes with some of the wedding guests and with the musicians first to the godparents’ house, then to the bride’s home. Together with the bride, they go to the groom’s house, where the party will be held. The funeral, just like the wedding, was an event where the entire village took part. The death of a person from the community was announced by the bell of the village’s church. The bell beat in a certain way. The funeral was organized with the help of relatives and friends; in this way everything was ready for the day of the funeral. The holidays over the year were usually celebrated individually in the family; they were rarely celebrated with all the people in the village. Collective customs gathered the entire village and this was shown trough dances and raft meetings. Through this research I tried to rediscover some customs and customs that are soon to be forgotten, but they define us as a nation.
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Desi Yuliantari, Ni Wayan, I. Ketut Sumadi, and Ni Putu Winanti. "Patiwangi Ceremony At Village Of Sidan Gianyar Regency (Gender Education Perspective)." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 1 (June 1, 2019): 119. http://dx.doi.org/10.25078/ijhsrs.v3i1.786.
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<p>Hindu in Bali is never apart from ceremony. Everything they do are always relates to ceremony. Ceremony is one of the way how Balinese people stay close to the God (Tuhan Hyang Maha Esa). From thousands of ceremony in Bali, in this thesis, I am discussing further about ‘Patiwangi Ceremoney’. Although this ceremony has been banned from the government’s regulations known as DPRD dated on 1951. However, in some village in Bali there are still exists. One of them is in Village of Sidan, Gianyar regency. In deeper meaning some people thought that ‘Patiwangi’ ceremony is related to gender inequality. This is the basis of writing a thesis title ‘Patiwangi Ceremony in village of Sidan, Gianyar Regency, (Gender Education Perspective).</p><p>In this study, I am discussing 3 contributor factors. 1. How forms Patiwangi ceremony in village of Sidan District of Gianyar? 2. What is the function of Patiwangi ceremony in village of Sidan District of Gianyar? 3. What is the implication Patiwangi ceremony on gender education perspective in village of Sidan District of Gianyar?</p><p>In this thesis, four theoretical concepts are used to answer the problem. The theory of interactionism symbol which is used to analyst form of Patiwangi ceremony, Structural Functional Theory to analyst the function of Patiwangi ceremony, Behaviorism Theory and Gender Theory to analyst the implications of gender education perspective of Patiwangi ceremony. This research conducted in village of Sidan, Gianyar regency. This thesis is qualitative research, using the data collection techniques such as; observation, interviews, documentation, literature, informant determination analysis by purposive sampling and data analysis with qualitative descriptive<em>.</em></p><p><em></em>From the qualitative descriptive data analysis obtained the following results, 1. Patiwangi ceremony can be explained through the married and ceremony process. Process Patiwangi marriage performed without making a proposal to the bride’s parents. This system called ‘Kawin Lari. The groom will arrange the place to meet the bride without parents’permission. From the bride's family, parents will then come to groom’s house to ascertain that their daughter actually married to the men according to the letter sent. After that the groom’s family will telling that their daughter will have the married ceremony based on a good day which is pointed by high prize in Bali called ‘Pinandita’. The proses Patiwangi ceremony will begin with ‘matur piuning’or asking permission to the God of the sun ‘Sanggah Surya’. The bride is praying in front of the temple (Sanggah Surya) while the groom is sitting on the chair waiting for her. After finish, the bride will stand up and the families of the groom will start pouring yellow rice, old Chinese money as a symbol of happiness and prosperity. The families also will throw red ‘Endong’ leafs as a symbol of purification and eliminate the evil spirit. The ceremony will end with spring of holy water to the bride by the prize (Pinandita).2).The Functions of Patiwangi ceremony, a). Purification, this can be seen from the ornaments of the Patiwangi ceremony such as; yellow rice, old Chinese money and the red ‘Endong’leafs as a symbol of the God of Brahma, which is purifying the bride from ‘Leteh, Cuntaka, and Evil Spirit. Hence, married within different kast in Bali without Patiwangi ceremony can cause unhappiness. b). Balance, this can be seen from the ceremony itself which is offered to the God as a witness in spiritual, human as a witness in unspiritual and evil spirit ( Bhuta Kala) as a witness in devil’s side. The purpose is that after married the bride and groom will get harmonization and balance in life.3). The implication of Patiwangi ceremony, a). Social implication includes changing in social status, parent’s status, and the relationship between both families and also the farewell ceremony. b). psychology implication only happen to the bride, since she is leaving the kasta that she has and followed the groom’s kasta.</p><p>As per the implication Patiwangi ceremony on gender education perspective, it will be seen on social gap such as; 1). Naming on parents from ‘Biang’ become ‘Dubiang’ and ‘Aji’ become ‘Duaji’. 2). Naming on bride from ‘Dewa Ayu’ become ‘Ayu’. 3). The relationship of the bride and parents are no longer as a biological parents, since she has been married with called ‘Nyerod’ in Balinese language.4). On the farewell ceremony, if one of the parents died, the bride is not allowed to pray if she is pregnant.</p>
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Wulandari, Wahyoe Rita. "Ancient Hebrew Wedding Culture Concept And Its Typology With Second Coming." Eduvest - Journal Of Universal Studies 2, no. 2 (February 19, 2022): 415–30. http://dx.doi.org/10.36418/edv.v2i2.356.
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The Church is betrothed to Christ much the same way as betrothal in Jewish custom. The Jewish betrothal was done by gold or sum of money. Christ as the Bridegroom has sealed the betrothal of marriage by his own blood. The shared cup of wine symbolized the sealing of their marriage covenant in blood. Christ paid the mohar with His blood. The mohar consisted of a payment to the bride's father and emphasized the binding aspect of the betrothal between the two families. After the betrothal ceremony there was period of separation between the bride and groom. This usually lasted about a year. During which the groom prepared a chuppah, bridal canopy. This was a room attached to his father's house and would have been beautifully decorated for the bride (John 14:1-4). After the betrothal period the groom would bring his bride to this room. The groom could not return for his bride until his father said that the chuppah was ready. All Christians should be watching and waiting for the appearance of the Bridegroom the Lord Jesus. When Christ comes to claim His bride and take the Church to the Father’s house. The Marriage Supper follows as the third and final step and is a glorious celebration of all who are in Christ Jesus (Rev. 19:7).
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Wulandari, Wahyoe Rita. "Ancient Hebrew Wedding Culture Concept And Its Typology With Second Coming." Eduvest - Journal of Universal Studies 2, no. 2 (February 19, 2022): 415–30. http://dx.doi.org/10.59188/eduvest.v2i2.356.
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The Church is betrothed to Christ much the same way as betrothal in Jewish custom. The Jewish betrothal was done by gold or sum of money. Christ as the Bridegroom has sealed the betrothal of marriage by his own blood. The shared cup of wine symbolized the sealing of their marriage covenant in blood. Christ paid the mohar with His blood. The mohar consisted of a payment to the bride's father and emphasized the binding aspect of the betrothal between the two families. After the betrothal ceremony there was period of separation between the bride and groom. This usually lasted about a year. During which the groom prepared a chuppah, bridal canopy. This was a room attached to his father's house and would have been beautifully decorated for the bride (John 14:1-4). After the betrothal period the groom would bring his bride to this room. The groom could not return for his bride until his father said that the chuppah was ready. All Christians should be watching and waiting for the appearance of the Bridegroom the Lord Jesus. When Christ comes to claim His bride and take the Church to the Father’s house. The Marriage Supper follows as the third and final step and is a glorious celebration of all who are in Christ Jesus (Rev. 19:7).
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Santika, Wilya, and Hayatunnufus Hayatunnufus. "Overview of Marriage Customs and Bridal Make Up at Gadang House 21 Nagari Abai Sangir Room, South Solok Regency, West Sumatra." Jurnal Tata Rias dan Kecantikan 4, no. 2 (October 29, 2022): 109. http://dx.doi.org/10.24036/jitrk.v4i2.106.
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This study explores information about traditional wedding ceremonies and bridal makeup in Nagari Abai Sangir in terms of wedding ceremony processions, bridal makeup, bridal fashion and accessories and the meaning of bridal fashion and accessories. This study aims to describe the wedding ceremony procession, the form of bridal makeup, the form of bridal clothing and accessories, describe the meaning of bridal clothing and accessories. This type of research is qualitative research. This research instrument is the researcher himself and is assisted by supporting instruments such as stationery, tape recorders and cameras. Data collection techniques are carried out by means of observation, interviews and documentation. The techniques of checking the validity of data in this study are the extension of observations, increased persistence, triangulation and auditing. The steps to analyze data are data collection, data reduction, data presentation and making conclusions. The results of this study are 1) marriage ceremonies at the gadang house 21 Nagari Abai Sangir rooms including ceremonies before marriage, wedding ceremonies and post-wedding ceremonies, 2) in Nagari Abai Sangir before the bride and groom are made up first carry out the ritual of eating betel while reciting prayers called pamanih, 3) the form of clothing and accessories of the bride in the gadang house 21 nagari Abai Sangir room consists of suntiang, kuruang clothes, salendang, orok, kaluang omeh, galang furnace, tarompa tinggi, while the groom's clothes consist of shirts, sarawa rocking saruang cloth, litau bridal accessories, kaluang and keris, 4) suntiang contains the meaning of a bride must be able to carry a heavy burden after having a family, kuruang clothes show minangkabau democracy, salendang contains the meaning of there are parts of a woman's body that others should not know, orok contains the meaning of women must cover aurat, neck jewelry as beauty and wealth sipemakainya, hand jewelry has the meaning to act must have limits, high tarompa contains the meaning of travel must be careful, while the meaning of the groom's dress includes Shirts symbolizing the greatness of the wearer and having a big spirit, sarawa goyang symbolizes all acts of work must have a size, saruang cloth symbolizes having to obey customs and sharak, litau symbolizes a leader in the family and his people, keris symbolizes a person must be careful and think first before acting, shoes symbolize a leader must manage to take his family in a more important direction good. It is recommended that it be able to consider and preserve the customs of Marriage in Nagari Abai Sangir in terms of bridal makeup, bridal fashion and accessories and their meaning.
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Б. Богдановић, Бојана. "СВАДБЕНИ ОБИЧАЈИ КОД СРБА У РУМУНИЈИ: РОДНА ПЕРСПЕКТИВА." ИСХОДИШТА 9, no. 1 (July 5, 2023): 37–50. http://dx.doi.org/10.46630/ish.9.2023.3.
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Within the multi-year project Researching the Culture and History of the Serbs in Romania, organized by the Center for Scientific Research of the Culture of the Serbs in Romania, the team of the Ethnographic Institute SASA realized field research on wedding customs practiced by the Serbian national minority in the Romanian part of Banat. Based on field material collected from 2016 to 2019, this text discussed about the role of wedding customs in the process of creation and manifestations of gender identities. Gender roles are observed and analyzed in pre-wedding customs (prediction of the future spouse’s name, meeting each other, analysing the house, marriage proposal, behaviour of the future newlyweds before the wedding, wedding invitation, preparations for the wedding, transfer of the bride’s things to the groom’s house and bachelor / bachelorette party), customs on the wedding day (gathering of the wedding guests, coming to pick up the bride,picking up the bride, going to the wedding, getting married, wedding celebration, the bride’s entering into the groom’s house, sending off the wedding party guests, „feathers“ and going „to the water“) and customs after the wedding day („in the morning“, checking the maiden’s virginity and visiting newly related families).
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Snorrason, Sigurdur, Hrefna Sigurjónsdóttir, Anna Thórhallsdóttir, and Machteld van Dierendonck. "Social relationships in a group of horses without a mature stallion." Behaviour 140, no. 6 (2003): 783–804. http://dx.doi.org/10.1163/156853903322370670.
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Abstract1. The social relationships in a group of Icelandic horses without a mature stallion were studied. The horses were all familiar to each other. Mutual grooming and play relationships, spatial associations, dominance-subordinate relations and the effect of kinship on these relationships were analysed. 2. The social structure was clearly dominated by the behaviour of the adult mares. The horses preferred to form bonds within their social class (sex/age) and they kept close proximity with their friends. The group was effectively divided into two social subgroups, adult mares as one group and adult geldings and sub-adults as another group. The sub-adults and adult geldings formed associations, which were based on mutual grooming and play, while the adult mares did not play. Differences between the sexes were evident. Males played more than the females, had more playing partners and were more popular as playmates. 3. Aggression rates were low. The dominance hierarchy was linear. Adult mares ranked higher than adult geldings, sub-adults and the foals. Rank was significantly correlated with age. The closer the adult mares were in rank, the more they groomed with each other. Such relationships were not found amongst the other social group. 4. Kinship was calculated between all pairs of animals for up to 4 or 5 generations. Allogrooming and play frequencies and proximity were all positively correlated with kinship. Adult mares, which were close in the dominance hierarchy, were on average more related than those further apart. 5. The social relationships in the Icelandic herd were, to some extent, different from relationships reported from unmanaged and feral horse-herds with mature stallions and bachelors. Our results suggest that adult mares groom more in groups without a stallion. Furthermore, they have more preferred partners than in natural harems and their partners are other adult mares, not their weaned offspring as seems to be the case in feral herds. The sub-adults also seem to be more socially active in the absence of stallions. Interestingly, in the Icelandic group, the adult mares showed stallion like behaviours, like mounting and protecting foals. Only by studying the behaviour and the nature of the relationships of horses in groups of different compositions, can we expect to gain a comprehensive understanding about individual social strategies and cognitive capabilities of the species. Such knowledge is valuable for management and welfare of the horse.
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Davies, Emma, Will McConn-Palfreyman, Jane M. Williams, and Geoff P. Lovell. "The Impact of COVID-19 on Staff Working Practices in UK Horseracing." Animals 10, no. 11 (October 30, 2020): 2003. http://dx.doi.org/10.3390/ani10112003.
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Due to COVID-19, horseracing was required to cease all activity in March 2020; however, little is known about the pandemic’s impact on staff working practices. This study investigated the impact of COVID-19 on staff working practices during the initial lockdown phases. An online survey about working conditions during lockdown was answered by 287 participants. Chi-squared tests for independence and binary logistic regression (BLR) analysis was undertaken. A total of 53.7% (n = 154) of staff were working during lockdown. Pandemic-specific workplace changes were reported as effective by 87.8% (n = 115) of staff. Flat grooms reported workplace changes as less effective (χ2 (52, n = 131) = 92.996, p < 0.001). A total of 67.2% (n = 193) of staff were positive about job security. Trainers and grooms were significantly less likely to report jobs as secure (χ2 (52, n = 287) = 75.653, p < 0.05). The findings suggest that most of the racing industry positively received changes made by their employers to tackle the pandemic, and for staff still working during lockdown, their health and safety was prioritised. Continued development of employee support structures to promote job security and workforce stability is advised, which will minimise the disruption of staff changes on the care and welfare of the horses.
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Mardika, Rhanda Syeptian, Sarwit Sarwono, and Amril Canrhas. "TRADISI BERBALAS PANTUN ADAT PERNIKAHAN MASYARAKAT BENGKULU." Jurnal Ilmiah KORPUS 2, no. 1 (August 6, 2018): 112–20. http://dx.doi.org/10.33369/jik.v2i1.5563.
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This research entitled "Tradition of poem Reciprocated by Wedding ritual of Bengkulu Community". The poem reciprocated tradition is an ancient tradition which realized in communication, performances, containing cultural values, religion, ethics, and aesthetics and contains of text elements of text elements, place, instrument, audience and show context. To guide and direct this research writer used folklore theory, oral tradition, and performaing arts. The data were collected by observation techniques, interviews, and documentation. The discussion result shows that the oral tradition of poem reciprocated has a noble value, namely socialization, aesthetics, religion, culture and history, on hereditary in Bengkulu society, especially in Penurunan and Sawah Lebar district. The traditions of poem reciprocated has been alive and developing in this region. the five stages of Poem reciprocated in the process of marriage ritual in Bengkulu community as follow are : 1) Telling/ delivering the intentions, the intentions is delivered by elderly family from the groom. 2) Propose, the traditional head of the groom delivers the groom from man’s family. 3) handover the gifts, the delivery of dowries delivers from man’s family to the woman’s family to the woman’s family. 4) the marriage agreement. 5) The bride and groom is coming up, bring the groom to the groom to the bride’s house side by side on the aisle. The conten of the five stages of poem reciprocated traditions in the marriage ritual of Bengkulu people is guided by the community of supporters in their daily life, they belive that the social value in poem reciprocated, as a norm in the life demands and must be upheldKeywords: tradition, poem reciprocated
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Zhang, Rong, and Marcel J. F. Stive. "REVISITED HYDRAULIC FUNCTIONING OF PERMEABLE PILE GROINS." Coastal Engineering Proceedings, no. 36 (December 30, 2018): 13. http://dx.doi.org/10.9753/icce.v36.structures.13.
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Since 1965, a new type of permeable groins (or ‘pile screens’ referred to Bakker et al.,(1984)), which consist of wooden pile rows with a high permeability, have been widely used to protect the coastline from recession in the Netherlands, especially at southwestern coastline. However, the hydraulic functioning of such structures has not been understood well compared to traditional impermeable pebble mound groins. As the wooden pile groins become older and the maintenance costs increase, the issue of their effectiveness has become of importance, while no serious research has been undertaken. This paper tries to tackle this issue. Based on experimental data which was obtained at Delft Hydraulics (Hulsbergen and Horst, 1973), the functioning of pile groins has been revisited and analyzed by an advanced numerical model. The simulations give deeper insights into the effectiveness of permeable pile groins under well controlled laboratory conditions.
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Zamzam Guntur, Ahmad. "Tradisi Ambruk Dalam Masyarakat Dusun Ngesong Menurut Perspektif Hukum Islam." Mahakim: Journal of Islamic Family Law 2, no. 1 (June 7, 2022): 55–66. http://dx.doi.org/10.30762/mahakim.v2i1.109.
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Proposal is a step toward marriage commonly done by men to deliver their purpose to marry girls and ask the girls’ parental blessing. Today, proposal in Javanese culture is various with the reasons of effectiveness in doing it and different situations. One of the varied proposals is that in Ngesong hamlet which is located in Tiron village, Banyakan subdistrict, Kediri regency. The phenomenon is tradition of staying overnight in a same house for the prospective bride and groom called ambruk. In this research, the researcher concerned in that entitled Ambruk Tradition in Ngesong Hamlet in View of Islamic Law. This research is a case study so that the researcher used the sociology of law for the approach. This is descriptive research using observation and interview in collecting the data. The research subject are Tiron village officials, the Tiron village chief, the village elders, the religious leaders and the people of Ngesong hamlet. Ambruk is a tradition done after engagement and determination of the wedding day with sumitting the prospective groom by his family to the prospective bride’s family. Ambruk has two elements; the prospective groom helps his future parents-in-law at work and stays overnight at their house. In the view of Islamic law, helping them is allowed but staying overnight is forbidden. It is included in ‘urf fāsid with concerns probably raising danger and sins of khalwah and zina, while the worries of those must be rejected as strong as possible. In conclusion, based on the concept of sadd al-dhari’ah that the tradition ambruk is not allowed according to the view of Islamic law.
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Fithriani, Ahda, and Niska Kamalia Rahim. "Exploring the Tradition of 'Pamantang': Prohibitions and Beliefs Surrounding Pre-Marriage Practices in the Banjar Society." Interdisciplinary Explorations in Research Journal 2, no. 1 (March 10, 2024): 437–49. http://dx.doi.org/10.62976/ierj.v2i1.451.
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Abstract In the Banjar society, prohibitions or restrictions are referred to as "pamantang," encompassing beliefs rooted in religion, culture, and local customs. In the present era, a significant number of Banjar people still believe that adverse events may occur if these prohibitions are not adhered to. One such restriction is refraining from leaving the house before the marriage ceremony (akad nikah) takes place, as it is believed to have negative consequences if not followed, potentially leading to misfortune (bala). Using a qualitative method and analyzed with a sociological and phenomenological approach, the tradition of refraining from leaving the house for prospective brides and grooms in the Banjar community can be explored. In Banjar society, these prohibitions are deeply intertwined with religious beliefs, cultural norms, and local traditions. Qualitative analysis, employing sociological and phenomenological lenses, aims to delve into the subjective experiences and meanings attached to these traditions. It is noteworthy that in the Banjar community, these prohibitions, also known as "pamantang," continue to be practiced and believed in until today, with the aim of future well-being. Importantly, these practices are not in conflict with Islamic values. In-depth qualitative analysis, involving active participation in the community and open dialogue with its members, will be instrumental in comprehending the complexity and persistence of these traditions in contemporary times. Keywords: Tradition, Taboo, Future Bride And Groom Abstrak Dalam masyarakat Banjar, larangan atau pembatasan dikenal sebagai "pamantang," mencakup keyakinan yang berakar dalam agama, budaya, dan adat istiadat lokal. Pada era saat ini, sebagian besar masyarakat Banjar masih meyakini bahwa peristiwa buruk dapat terjadi jika larangan ini tidak diikuti. Salah satu larangan tersebut adalah untuk tidak meninggalkan rumah sebelum upacara pernikahan (akad nikah) berlangsung, karena diyakini dapat menyebabkan konsekuensi negatif dan potensi ketidakberuntungan (bala) jika tidak diikuti. Dengan menggunakan metode kualitatif dan dianalisis dengan pendekatan sosiologis dan fenomenologis, tradisi ini dapat dijelajahi lebih lanjut di komunitas Banjar. Dalam masyarakat Banjar, larangan ini erat terkait dengan keyakinan agama, norma budaya, dan tradisi lokal. Analisis kualitatif dengan lensa sosiologis dan fenomenologis bertujuan untuk menyelami pengalaman subjektif dan makna yang melekat pada tradisi ini. Perlu dicatat bahwa di komunitas Banjar, larangan ini, yang dikenal sebagai "pamantang," terus diamalkan dan diyakini hingga saat ini, dengan tujuan kesejahteraan di masa depan. Penting untuk dicatat bahwa praktik-praktik ini tidak bertentangan dengan nilai-nilai Islam. Analisis kualitatif mendalam, melibatkan partisipasi aktif dalam komunitas dan dialog terbuka dengan anggotanya, akan menjadi kunci untuk memahami kompleksitas dan ketahanan tradisi ini dalam konteks zaman kontemporer. Kata Kunci: Tradisi, Larangan, Calon Pengantin
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Kozubovskyi, G. A. "ABOUT THE COINS WITH LITHUANIAN COUNTERMARKS «COLUMNS»." Archaeology and Early History of Ukraine 35, no. 2 (June 30, 2020): 405–11. http://dx.doi.org/10.37445/adiu.2020.02.32.
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This paper considers the problem of Golden Horde and Tatar-Genoese coins with Lithuanian countermarks «Columns». These coins occurred in several hoards, mainly in Eastern Podillia and Southern Kyiv lands. The finds of these coins are dated to the 15th century. The exact date of beginning of countermarking is unknown. However, they did not appear there earlier than in 1420s, during the reign of Vytautas as the Grand Duke of Lithuania (1392—1430). In Ukrainian finds the Golden Horde coins with Lithuanian countermarks «Columns» are occurred together with Prague groats of Wenceslaus (1378—1419). Probably, Golden Horde coins continued to be countermarked in Eastern Podillia and Southern Kyiv lands after the death of Vytautas in 1430. But, in the 14th — first part of the 15th century, the sign usually called «Kolumny» (or «Gedyminas Columns») was connected with Grand Duke of Lithuania Kiejstut (1345—1382) and his sons, especially Grand Duke Vytautas. The sign was well known of the steppe peoples of Ukraine as a «tamga». Polish chronicler Jan Długosz testifies it’s use by the Grand Duke of Lithuania Vytautas to brand his horses in 1410. In my opinion, Grand Duke of Lithuania Vytautas has begun re-struck the «Columns» (the «tamga of Vytautas») in the 1420s because of appearance of the low-grade Golden Horde coins with the content of silver 300–600/1000 grades. Numerous groups of silver with different pyrity were used in the circulation of Ukrainian lands as well as silver coins with defferent alloys quality (800—900/1000) of Toqtamish (1380—1399), Shadibek (1399—1407), Pulad (1407—1410) and other Khans of 1410—1420s.
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Burnakov, V. A. "The Horse in the Wedding Ceremony of the Khakass (Late 19<sup>th</sup> – Mid 20<sup>th</sup> Century)." Vestnik NSU. Series: History and Philology 22, no. 3 (March 6, 2023): 140–54. http://dx.doi.org/10.25205/1818-7919-2023-22-3-140-154.
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Purpose. The purpose of the article is to present the characteristics of the horse as a key object in the wedding tradition of Khakass.The chronological framework of the work covers the late 19th – mid 20th centuries. The choice of such time limits is determined by the state of the source base on the research topic. The principle when any cultural phenomenon is considered in development and taking into account a specific situation, the principle of historicism, is leading in the study. The research methodology is based on historical and ethnographic methods: remnants (relic) and semantic analysis.Results. In the traditional Khakass culture, the horse and its image play an important role. This animal was extremely in demand due to its utilitarian and sacred significance. In practical terms, it was perceived as the main means of transport and an affordable source of meat. In religious and mythological terms, it acted as a symbolic projection – a “replacement” of the human soul, which had a close connection with the world of ancestors and deities. The image of the horse was steadily associated with the idea of vitality and fertility, being endowed with apotropaic properties. All this naturally contributed to its inclusion in the wedding ceremony.One of the main components of the marriage ritual was the mutual gift exchange. The horse was one of the key objects of it. This animal was an indispensable element of the kalym and all the gifts replacing it, as well as the bride's dowry and the groom's share. At the same time, the gift horse was a kind of pledge and a symbol of the conclusion of an unwritten marriage contract. The possession of a horse and the presence of expensive decorative elements in its ammunition not only emphasized its aesthetic preferences, but also served as a marker of the social status and prestige of the horse owner. This norm was observed in the wedding procession.Conclusion. The role of the horse in the ritual and socionormative practice associated with marriage is one of the components of the multifaceted image of this animal in the Khakass culture. Such a wide functionality of the horse people’s lives obviously may indicate the nomadic roots of the phenomenon of horse veneration.
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Emelina, Yu N. "Sensitization to inhaled and food allergens in children." Russian Journal of Immunology 23, no. 2 (April 15, 2020): 217–24. http://dx.doi.org/10.46235/1028-7221-262-sti.
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A retrospective analysis of the annual allergen sensitization detected during skin testing in children aged 3-17 years was performed. Significant positive data were more frequently (p 0.01) detected after testing for indoor (70.2%), food (72.7%) and pollen allergens (67.9%) compared to epidermal allergens (58.6%). Sensitization to house dust (43.6%) and library dust (25.7%), guinea pig hair (22.6%), cat hair (21.8%), horse dandruff (19.6%), sheep wool (16.8%), as well as pollen of trees (82.4%), meadow grasses (64.0%) and weeds (64.1%) was most common in group of inhaled allergens. Skin testing in the group of food allergens revealed that children were more sensitized to chicken eggs, fish, milk, chicken and wheat. Among food cereals, peak percentage of positive reactions was observed for wheat (9.9%) and barley groats (9.1%) compared to oatmeal (4.4%), rye flour (5.0%) and buckwheat (5.6%). While assessing the data in all allergen groups it was found that low positive reaction with 2-3 mm blister in diameter was most common. The frequency of detected positive data for all allergen groups varied markedly on different calendar months and also depended on allergen preparation batch. Intensity of reactions did not significantly differ in children with allergic diseases vs. those at risk of developing allergopathology.
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Krueger, Konstanze, Laureen Trager, Kate Farmer, and Richard Byrne. "Tool Use in Horses." Animals 12, no. 15 (July 22, 2022): 1876. http://dx.doi.org/10.3390/ani12151876.
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Tool use has not yet been confirmed in horses, mules or donkeys. As this subject is difficult to research with conventional methods, we used a crowdsourcing approach to gather data. We contacted equid owners and carers and asked them to report and video examples of “unusual” behaviour via a dedicated website. We also searched YouTube and Facebook for videos of equids showing tool use. From 635 reports, including 1014 behaviours, we found 20 cases of tool use, 13 of which were unambiguous in that it was clear that the behaviour was not trained, caused by reduced welfare, incidental or accidental. We then assessed (a) the effect of management conditions on tool use and (b) whether the animals used tools alone, or socially, involving other equids or humans. We found that management restrictions were associated with corresponding tool use in 12 of the 13 cases (p = 0.01), e.g., equids using sticks to scrape hay within reach when feed was restricted. Furthermore, 8 of the 13 cases involved other equids or humans, such as horses using brushes to groom others. The most frequent tool use was for foraging, with seven examples, tool use for social purposes was seen in four cases, and there was just one case of tool use for escape. There was just one case of tool use for comfort, and in this instance, there were no management restrictions. Equids therefore can develop tool use, especially when management conditions are restricted, but it is a rare occurrence.
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Garnhum, Ken. "A Setting for THE HOUSE OF MARTIN GUERRE." Canadian Theatre Review 91 (June 1997): 62. http://dx.doi.org/10.3138/ctr.91.013.
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There is a bowl of fire in the middle of the floor. The walls are red here inside but outside they are green. Five neat haystacks hover in a V formation over five small beds. There is one cloud or stars. A barn with a thatched roof and two queues of music stands wait to make an appearance. The bride sits to the right under a paper crown against an improvised cloth of honour that is hung from a rope and fastened on the left by a pitchfork stuck in the hay. The groom is serving bowls of cereal from an unhinged door. Entertainers are playing bagpipes and looking at the food with hungry eyes. All scenes will have a deep diagonal accent like a Pieter Breughel painting. Peasants will dance with sticks build beds and be the wind. There are paintings hidden in the floor. Coloured fabrics hang in the air on beams. Beehives are baskets. Brooms. Rakes. Fire. Death.
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Mayanti and Andi Jusran Kasim. "Konsep Kafa’ah pada Perkawinan Syarifah Di Desa Pambusuang Kabupaten Polewali Mandar." Bilancia: Jurnal Studi Ilmu Syariah dan Hukum 17, no. 1 (June 28, 2023): 129–54. http://dx.doi.org/10.24239/blc.v17i1.1867.
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This study uses a qualitative research method with empirical legal research located in Pambusuang, Balanipa, Polewali Mandar. It is conducted by using a normative theological and sociological research approach. The primary data sources are several Syarifah women and Habib. The study reveals that the Syarifah women's marriage system is not significantly different from the women's marriage system in general in Pambusuang, namely using the traditional Mandar procession, however, there are few differences are found. First, Syarifah women's marriage tends to focus on nasab (lineage) at the matchmaking process or at the proposal process so that the marriage is arranged, they do not apply several kufu' concepts (compability) in choosing a partner, and some of them even choose not to marry. Second, at the metindor process in Syarifahs' Wedding (arrival of the groom), the groom should attend the syarifahs' place by riding a horse. Third, the groom has to wear white to carry out the Ijab kabul . Regarding the first result, the concept of kafâ`ah for Syarifah women in achieving sakinah mawaddah warahmah marriage cannot be separated from the combination of several kufu’ concepts, such as religion, lineage, work, and wealth. However, in their marriage, the concept of kufu' in terms of lineage and religion is the most important consideration when choosing a partner while the wealth and work aspect are tend to be ignored nowadays. The implication of the research is that there is an understanding that not only lineage of sayyid descent is a determinant in achieving a life of sakinah mawaddah warahmah for syarifah women in Pambusuang, but it is also necessary to grant rights to Syarifah women to choose their partner outside the lineage of sayyid rather than live unmarried because they are not from the same nasab (lineage).
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Nurhayati, Nurhayati, and Ainal Mardhiah. "PERGESERAN NILAI PENDIDIKAN AKHLAK DALAM PROSESI KHITBAH NIKAH DI DUSUN MELINJEE." Kalam: Jurnal Agama dan Sosial Humaniora 12, no. 1 (July 1, 2024): 37–54. http://dx.doi.org/10.47574/kalam.v12i1.253.
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The marriage sermon is a process by which a man or his family conveys their desire to marry a woman to the woman's family. In this sermon procession there are morals or ethics between the bride and groom and their families which must be maintained and maintained in order to create a harmonious relationship between the two families. This research aims to find out how the value of moral education shifts in the marriage sermon procession in Melinjee village. The research used interview methods with figures in the Melinjee hamlet, parents who had married off their children, and the perpetrators of the sermon itself. Apart from that, the author also uses observation methods regarding the implementation, planning and shifts that occur in the marriage sermon procession. The results of the research that the author found were a shift in the value of moral education in the marriage sermon procession in: visiting the prospective bride and groom after the application/engagement event without being accompanied by the muhrim 48%, holding meetings outside without being accompanied by the muhrim 61%, picking up/picking up the prospective husband/wife at the house upstairs as far as parents know 61%, taking/inviting to go out without the muhrim 61%, going to proposal events, wedding parties, between the groom (linto baro) 19%, riding on motorbikes 60%, determining the dowry by the prospective bride 100%, take pride in 62% of the proposal gifts, and 50% of the pre-wedding photos.
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Singal, Zoni Henki, Awaluddin Hasrin, Sangputri Sidik, and Devila Mokoginta. "Tradition of Marriage Ceremony (Mogama) in Bolaang Mongondow." SHS Web of Conferences 149 (2022): 02050. http://dx.doi.org/10.1051/shsconf/202214902050.
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This study aims to find out more closely and more clearly about the tradition of the Mogama marriage ceremony and the meaning of the traditional symbols of the Mogama marriage ceremony tradition. This study uses a descriptive qualitative method where in this study the author conducted a study in Bilalang Village 1 of Kotamobagu City, with the subject of the study being the traditional leader in Bilalang village and the number of informants, namely ten people, meaning the village government, community leaders, and the general public. The results of research on the tradition of the Mogama marriage ceremony in the village of Bilalang 1 is a tradition that has been carried out for generations. This tradition contains the meaning for the pick-up of the bride, which the groom's family holds as a symbol where the family and parents of the man sincerely accept the Woman to be a child and part of the man's family. This tradition is a must that must be held because if not, then the customary sanction is that the Woman is not allowed to end up in the groom's house during her life unless the Mogama custom has done it.
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Shimomachi, Kentaro, and Yuji Mishima. "Economic Evaluation of DC Smart House Groups Considering Electric Vehicle Operation Patterns." Journal of the Institute of Industrial Applications Engineers 9, no. 1 (January 25, 2021): 16–20. http://dx.doi.org/10.12792/jiiae.9.16.
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