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Journal articles on the topic 'IN Brides'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Kopelman, Richard E., Rita J. Shea-Van Fossen, Eletherios Paraskevas, Leanna Lawter, and David J. Prottas. "The Bride is Keeping her Name: A 35-Year Retrospective Analysis of Trends and Correlates." Social Behavior and Personality: an international journal 37, no. 5 (2009): 687–700. http://dx.doi.org/10.2224/sbp.2009.37.5.687.

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We used data obtained from wedding announcements in the New York Times newspaper from 1971 through 2005 (N = 2,400) to test 9 hypotheses related to brides' decisions to change or retain their maiden names upon marriage. As predicted, a trend was found in brides keeping their surname, and correlates included the bride's occupation, education, age, and the type of ceremony (religious versus nonsectarian). Partial support was found for the following correlates: officiants representing different religions, brides with one or both parents deceased, and brides whose parents had divorced or separated. There was mixed support for the hypothesis that a photograph of the bride alone would signal a lower incidence of name keeping. Results indicated that 14 out of the 30 hypothesized directional planned comparisons were statistically significant after Bonferroni adjustment.

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Irawati, Heni, Apoina Kartini, and Sri Achadi Nugraheni. "Pengaruh Booklet Terhadap Pengetahuan dan Sikap Kesehatan Reproduksi Calon Pengantin Terkait Pencegahan Risiko Kehamilan di Kabupaten Pemalang." Jurnal Manajemen Kesehatan Indonesia 7, no. 2 (2019): 124–31. http://dx.doi.org/10.14710/jmki.7.2.2019.124-131.

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One of the causes of a high maternal mortality rate is the low knowledge of women's reproductive health, especially about the prevention of pregnancy risks. This can be overcome by increasing the knowledge of prospective brides, one of them is by providing health education with booklet media. The purpose of this study was to determine the effect of booklets on the knowledge and attitudes of reproductive health of brides related to the prevention of the pregnancy risks. This type of research is quasi-experimental with a non-equivalent control group design. The study population was the future brides who attended the course of Future Bride and Groom at the Religious Affairs Office in Pemalang Regency. The samples were 50 brides for the intervention group and 50 brides for the control group. The instruments were questionnaires and booklets. An intervention group and a control group were compared based on the result of pre and post intervention. Statistical analysis used t-test and mann whitney test. The results showed that there is a differentiation in reproductive health knowledge after intervention between intervention group and control group (p = 0,000 <0,05) and there is a differentiation in reproductive health attitudes after intervention between intervention group and control group (p = 0,008 <0,05). The knowledge average of future brides increased by 4.28 points and the attitude average increased by 1.84 points after intervention. It can be concluded that the booklet can be used to increase the reproductive health knowledge and attitudes of future brides in prevention of pregnancy risks, especially in the case of anemia causing bleeding, chronic energy deficiency, and puerperal danger signs. It is recommended that the booklet can be developed as a media for reproductive health education in the course of Bride and Groom at the Religious Affairs Office.Key Words: Reproductive health; Knowledge; Attitudes; Booklet; Brides

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Zungu, Evangeline Bonisiwe, and Nomvula Maphini. "Out with old, in with the new: Negotiating identity in re-naming a Xhosa umtshakazi." AFRREV LALIGENS: An International Journal of Language, Literature and Gender Studies 9, no. 1 (2020): 66–76. http://dx.doi.org/10.4314/laligens.v9i1.6.

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Umtshakazi (singular) is a bride and abatshakazi (plural) are brides in isiXhosa language. The word is derived from the word ‘tsha’ which means new in isiXhosa. The word is popularly known as Makoti in other African languages, such as isiZulu. In short, a bride is a woman about to be married or newly married and thus a “new member” of the husband’s family. In a South African context, naming is not reserved for new-born children as there are circumstances whereby older people get new names. In Xhosa re-naming of abatshakazi, is a religious practice where name-givers bestow a name on a newlywed and then expect brides to live up to their newly acquired names. Like most things cultural, the brides have no choice but to accept the new name, embrace what the name entails and live up to the family’s expectations. Through the re-naming process the bride assumes a new identity which means taking the responsibility that comes with it. This article examines how such a process gives brides new roles to play; how brides make a conscious effort to live up to the name and how this changes their identity. This article is going to take a phenomenology stance. The phenomenology theory is a theoretical proposition which focuses on people’s perceptions of the world in which they live and what it means to them. It focuses on people’s lived experiences. This theory is essential in this article as the article focuses on the individual experiences of Xhosa abatshakazi in the naming process. Key Words: gender, culture, names, identity, marriage

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4

Stafford, Laura, and Allison M. Scott. "Blue Brides." Journal of Family Issues 37, no. 15 (2016): 2213–31. http://dx.doi.org/10.1177/0192513x15576199.

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Leeson, Peter T., and Paola A. Suarez. "Child brides." Journal of Economic Behavior & Organization 144 (December 2017): 40–61. http://dx.doi.org/10.1016/j.jebo.2017.10.001.

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Sari, Alfina, Herman Nirwana, and Afdal Afdal. "Prospective bride interpersonal communication Judging from the Gender: Are there any differences?" Jurnal Aplikasi IPTEK Indonesia 4, no. 1 (2020): 1–11. http://dx.doi.org/10.24036/4.14332.

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Based on the existing phenomena, there are still many brides who have not been able to establish good interpersonal communication. If the condition is ignored, it will have an impact on divorce. This research uses a quantitative descriptive approach . The population of the study was the candidate pair of pengatin in Padang City with a total sample of 43 pairs . The sampling technique used was cluster random sampling with data collection tools used in the form of Interpersonal Communication Scale (SKI) . Data were analyzed using descriptive statistics and for analysis of interpersonal communication differences based on gender brides do different test method t-test using SPSS version 22. The findings of the study revealed that interpersonal communication is in the category bride lace h with the achievements of the percentage of 44.0% , interpersonal communication on the verbal aspect is in the medium category with 45.3% percentage achievements, interpersonal communication on the nonverbal aspect is in the low category with a percentage of 37.2%. Meanwhile, the level of interpersonal communication of the bride and groom if calculated on average, men are lower than women, with 54.46 achievements and 55.81 women. However, statistically there is no significant difference between the bride and groom's interpersonal communication skills with the bride , in other words there is no significant difference in the bride's interpersonal communication skills in terms of gender . The findings of this research can then be an important need study to create interpersonal communication modules in the family for the bride and groom, so that the bride and groom understand good communication within the family and then be able to apply it.

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7

Woelandhary, Ayoeningsih Dyah. "UNSUR RUPA DAN MAKNA PADA BUSANA PENGANTIN BETAWI." Jurnal Budaya Nusantara 3, no. 1 (2019): 1–11. http://dx.doi.org/10.36456/b.nusantara.vol3.no1.a2109.

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Bridal dress is found in all cultures in the archipelago, its existence is often used as a focal pointfor invited guests, so it is not surprising that fashion is one of the elements that most brides payattention to. Variety of designs and modifications are made by designers and brides to wear,but ingeneral the basic form is not removed, it is manifested in maintaining the spirit of culturalvalues embedded in it. The focus of this research is the Betawi regional wedding dress. ThisBetawi tribe is a tribe whose majority of the population used to be people who lived and settledin this region since the time of the formation of Batavia, they grew up and developed as a largeethnic group, the result of intermarriages and mixed marriages of various ethnic migrants.The form of acculturation can be seen in the designation of the clothes worn by the bride andgroom, namely the wedding dress 'haji care' for the bride and groom, and the "rias besar dandanancare none pengantin cine" for the bride. In this study will reveal a lot of the elements of formand symbolic meaning embedded in it, then the method in this research is descriptive analysiswith qualitative methods, the analysis process uses visual art review theory, descriptive in nature,where data and pictures will be broken down and explanations about various things relating tothe visual elements in the object of research that have been redrawn with illustration techniques.The most interesting finding in this study is the existence of different absorption elements, inthis Betawi bridal costume is in the bride costume thick with Chinese culture, but in the malecostume, thick with nuances of Arabic culture, and as we know that in history two this culturereally has a strong influence on the development and growth of Betawi people.

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., Dewi Susanti, Alsri Windra Doni, and Yefrida Rustam . "PENGARUH PENDIDIKAN KESEHATAN PRANIKAH TERHADAP PENGETAHUAN DAN SIKAP CALON PENGANTIN DI LUBUK BEGALUNG PADANG TAHUN 2017." Jurnal Sehat Mandiri 13, no. 2 (2018): 18–25. http://dx.doi.org/10.33761/jsm.v13i2.72.

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Divorce rates in Indonesia in the last five years show a significant number where Indonesia ranks fifth with 276,791 cases. The purpose of this study was to determine the effect of premarital health education on the knowledge and attitudes of brides in Lubuk Begalung Subdistrict, Padang City in 2017. The type of research was quasy experiment with pretest-posttest design. The study was conducted in KUA Lubuk Begalung District in April-June2017. Population in this research bride and groom who came to KUA Lubuk Begalung District during the research period were 19 couples taken by purposive sampling. Data collection used questionnaires given before and after health education. Data analysis was done by univariate and bivariate using Wilcoxon statistical test with computer. Results Research on 38 prospective brides showed that 31.6% of respondents were low knowledge before premarital education and 97.4% were highly knowledgeable after premarital education, 76.3% were negative before premarital education. There is the influence of premarital education on the knowledge and attitudes of the bride and groom (p value 0.001 and 0.013) Conclusion there is the effect of premarital health education on the knowledge and attitudes of brides in the District of Lubuk Begalung Padang in 2017

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Maiyana, Efmi. "PENYEWAAN ONLINE WEDDING ORGANIZER BERBASIS WEB." Jurnal Sains dan Informatika 5, no. 1 (2019): 26. http://dx.doi.org/10.22216/jsi.v5i1.4158.

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Wedding organizers help prospective brides and families in the planning and implementation of a series of wedding events in accordance with the schedule and budget that has been set by offering various concepts of marriage but prospective brides have difficulty knowing the WO is constrained by a number of things such as lack of information, difficulties in ordering and takes time to visit WO places. Constraints The website is a forum for wedding organizer promotions to brides that can be accessed at any time where the system is designed using the PHP programming language and MySQL database. The aim of the research is to design a web-based Wedding Organizer (W0) information system so that prospective brides can find wedding concepts desired is adjusted based on the number of invitations, finance, catering, buildings, and bridal aisle decorations while for service providers is the promotional media WO has so that it runs a wedding organizer business process that connects service providers with consumers through electronic transactions using the internet.

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10

Silviana, Silviana, Afifah Asriati, and Desfiarni Desfiarni. "PERANAN TARI PAGAR PENGANTIN DALAM PESTA PERNIKAHAN MASYARAKAT DI BAYUNG LENCIR." Jurnal Sendratasik 8, no. 3 (2019): 72. http://dx.doi.org/10.24036/jsu.v7i3.103457.

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AbstractResearch using descriptive methods. The research instrument was the researchers herself and assisted with supporting instruments such as stationeries, photo camera and DSLR camera. The types of data in this study were primary and secondary data. The techniques of data collection were observation, interview, and documentation. In analyzing This article aimed to find out the Role of Pagar Pengantin Dance in the Environment of the Bayung Lincir District. The type of this research was qualitative the data, there were several stages, namely, data reduction and data presentation. The results showed that the Pagar Pengantin dance in the Bayung Lencir district was only performed at weddings. Pagar Pengantin dance performed at weddings had a role as a release of single age. As related to the appearance of, the bride must join in as a dancer and dance with four bride fence dancers. This dance must be pulled in front of the aisle seat because this dance must be witnessed by the groom who aimed to protect the dancing bride. Married brides are no longer permitted to dance except with permission from their husbands because the symbols from the trays used by the bride's stand are likened to houses where married women have restrictions. Pagar Pengantin Dance is a dance that means separation between the bride and her family to form a new family, and this dance also symbolizes the meaning of the union of two different families into one.Keywords: Role, Bridal Fence Dance, Wedding Party

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11

Yoshimizu, Ayaka. "“Hello, War Brides”." Meridians 10, no. 1 (2010): 111–36. http://dx.doi.org/10.2979/mer.2009.10.1.111.

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12

Nash, Meredith. "Brides N' Bumps." Feminist Media Studies 13, no. 4 (2013): 593–612. http://dx.doi.org/10.1080/14680777.2012.678877.

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Arunachalam, Raj, and Manisha Shah. "Prostitutes and Brides?" American Economic Review 98, no. 2 (2008): 516–22. http://dx.doi.org/10.1257/aer.98.2.516.

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14

Sandhu, Priti. "Constructing desirable brides." Categorization in multilingual storytelling 10, no. 3 (2019): 399–422. http://dx.doi.org/10.1075/ps.18014.san.

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Abstract This paper utilizes Membership Categorization Analysis (MCA) and Conversation Analysis (CA) to examine the entwined relationships among interaction, storytelling, and membership categorization. While demonstrating how a storytelling event in a qualitative research interview and the categories constructed within it are skillfully wielded by the teller to meet interactional exigencies, this single case analysis shows how members do culture-in-action (Hester and Eglin 1997) related to arranged marriage negotiations in the Indian context. A close examination of the emic categories produced in the interview reveals how the interactants collaboratively co-construct the social structures surrounding arranged marriages and the notion of ‘desirable’ brides. Illustrating the salience of medium-of-education (MoE) in these emic constructions of desirable brides, the analysis reveals the marginalization of Hindi-medium-educated (HME) women in the arranged marriage sphere.

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15

Jones, Jackie. "Trafficking Internet brides." Information & Communications Technology Law 20, no. 1 (2011): 19–33. http://dx.doi.org/10.1080/13600834.2011.557525.

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Babic, Annessa Ann, and Tanfer Emin Tunc. "‘Here comes the (Turkish) bride’: American consumer culture and the Turkish bridal industry." Fashion, Style & Popular Culture 00, no. 00 (2021): 1–20. http://dx.doi.org/10.1386/fspc_00092_1.

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This ethnographic study seeks to position Turkish women within the lucrative global bridal industry, which is today heavily influenced by the style, aesthetics and consumer values of the American wedding. It will add to the existing literature by examining Turkish brides’ participation in transnational networks that promote the commodification of weddings in Turkey – a country where, for many, weddings were until quite recently low-budget affairs designed to maximize newlywed profits. We will explore how such networks establish and reinforce bridal rules and codes through wedding props such as gowns, cakes, jewellery, flatware, china and honeymoons. By unpacking the complexities, symbolism and meaning of the contemporary Turkish bride, we will move beyond simple binaries to examine how tradition and modernity overlap and intersect and how modernity is an intrinsic part of the evolution of traditional Turkish wedding practices. This study will also critique processes of (American) cultural assimilation and reveal how Turkish brides are negotiating western trends, influences and the ‘wedding-industrial complex’. Through lifestyle marketing and other industry practices, these networks are prescribing how Turkish women – regardless of their socio-economic and ethnic backgrounds, educational and class status and cultural and religious beliefs – should perform the bridal role. Moreover, because of its ties to aesthetics, style and fashion, the lavish American-style wedding has also become the ultimate platform for the display of purchasing power in Turkey – a way to replicate the conspicuous consumption of the wealthier, leisured classes that, for many Turks, has become synonymous with modernity and elevated social status.

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Li, Chun-Hao, and Shu-Yao Hsu. "Acculturation and psychological well-being of immigrant brides in Taiwan." Asian Education and Development Studies 6, no. 2 (2017): 138–52. http://dx.doi.org/10.1108/aeds-02-2016-0015.

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Purpose Since the 1990s, an imbalanced marriage market has ushered in a great number of female immigrants, mainly from China and certain ASEAN countries, into Taiwan. These immigrant brides lose their original social networks and face difficulties acculturating, which in the long run may take a toll on their psychological well-being. The purpose of this paper is to identify what the factors are and how they are associated with the symptoms of depression and anxiety among immigrant brides. Design/methodology/approach Due to the difficulty of identifying immigrant brides within the general population, the research relies on a convenience sample of 366 immigrant brides in eight cities or counties in Taiwan. The research team provided questionnaires in different languages including Traditional Chinese, Simplified Chinese, English, Vietnamese, Thai, and Indonesian. Surveyed immigrant brides filled in questionnaires while participating in activities for Immigrant Day. Findings Hierarchical regression analyses show that perceived discrimination and sociocultural barriers are the two greatest factors causing depression and anxiety among immigrant brides. However, the effect of social support is not as clear as expected. Emotional social support from “the same ethnic group” is significant in reducing the symptoms of psychological depression of immigrant brides, but it cannot explain the variation in anxiety among immigrant brides. Originality/value Although the psychological well-being of immigrant brides in Taiwan is an important issue, little scholarly research has been published on this increasing segment of the population. The research can improve our understanding of the acculturation of immigrant brides in Taiwan. Meanwhile, the findings in the Taiwan-based research may provide further helpful knowledge for South Korea and China, both of which generally share a similar culture with Taiwan and are also facing the issues of marriage market imbalance and the increase of immigrant brides, in developing prevention and intervention strategies and/or programs to enhance the psychological well-being of immigrant brides.

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Situ-Liu, Amy, and Peter Liu. "Mail-Ordered Brides vs. Chinese Cyber-Matched Brides: Myths and Realities." Deviant Behavior 40, no. 1 (2018): 74–95. http://dx.doi.org/10.1080/01639625.2017.1411041.

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Rabinyan, Dorit, and Yael Lotan. "Persian Brides (Chapter 7)." World Literature Today 72, no. 3 (1998): 531. http://dx.doi.org/10.2307/40154021.

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Sellers, Susan. "Mechanical Brides: The Exhibition." Design Issues 10, no. 2 (1994): 69. http://dx.doi.org/10.2307/1511629.

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Searing, Helen, and Ellen Lupton. "Mechanical Brides: The Catalogue." Design Issues 10, no. 2 (1994): 80. http://dx.doi.org/10.2307/1511630.

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Mézel, A., and S. Manouvrier. "Maladie des brides amniotiques." EMC - Appareil locomoteur 6, no. 2 (2011): 1–9. http://dx.doi.org/10.1016/s0246-0521(11)50138-x.

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Poeuf, B., P. Samson, and G. Magalon. "Syndrome des brides amniotiques." Chirurgie de la Main 27 (December 2008): S136—S147. http://dx.doi.org/10.1016/j.main.2008.07.016.

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Prichard, Ivanka, Janet Polivy, Véronique Provencher, C. Peter Herman, Marika Tiggemann, and Kathleen Cloutier. "Brides and young couples." Journal of Social and Personal Relationships 32, no. 2 (2014): 263–78. http://dx.doi.org/10.1177/0265407514529068.

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Nanda, Serena. ": Modern Brides . Happy Luchsinger." American Anthropologist 89, no. 1 (1987): 259. http://dx.doi.org/10.1525/aa.1987.89.1.02a01180.

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van Winckel, Nance. "White Brides, White Mistresses." Iowa Review 37, no. 3 (2007): 136. http://dx.doi.org/10.17077/0021-065x.6306.

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GRANT, BRUCE. "The Traffic in Brides." American Anthropologist 107, no. 4 (2005): 687–89. http://dx.doi.org/10.1525/aa.2005.107.4.687.

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Sukhan, Tiara. "Bootcamp, Brides, and BMI." Television & New Media 14, no. 3 (2012): 194–210. http://dx.doi.org/10.1177/1527476412457995.

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d’Albis, Hippolyte, and David de la Croix. "Missing daughters, missing brides?" Economics Letters 116, no. 3 (2012): 358–60. http://dx.doi.org/10.1016/j.econlet.2012.03.032.

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Al-Rahmad, Agus Hendra. "Peningkatan Pengetahuan Calon Pengantin Melalui Konseling ASI Eksklusif di Kecamatan Darul Imarah Aceh Besar." JURNAL NUTRISIA 19, no. 1 (2017): 36–42. http://dx.doi.org/10.29238/jnutri.v19i1.45.

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Background : Scaling Up Nutrition movement is a global effort to strengthen our commitment and accelerating action plan to improve nutrition, particularly the handling of nutrition in the first 1,000 days of life is exclusive breastfeeding and it until 24 months. One of the way is with exclusive breastfeeding counselling that can reduce stunting. The counseling is addressed to brides who need special attention in improving the nutrition and health. Objective : The aim of research to improve knowledge about exclusive breastfeeding counseling the bride through the use of leaflets. Method : This quasi-experimental study was a sample of 30 person a brides with non-random assignment, the variable a knowledge obtained through interviews using questionnaires while the method of counseling does face to face with an exclusive breastfeeding leaflet. The data was analyzed by dependent t-test. Result : The results showed exclusive breastfeeding counseling can improve knowledge bride (p= 0,000) with a mean difference is 6,13 and a deviation is 3,71. Conclusion : Increase of knowledge among ‘bride-to be’ about exclusive breastfeeding could be improved through the use of exclusive breastfeeding leaflet. Each health center must be in collaboration with Office of Religious Affairs to have exclusive breastfeeding counseling, and set one of the priority programs in the prevention of child stunting.  Keywords: Bride, counseling, knowledge of exclusive breastfeeding

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Sulis, Sulistiami, and Iut Nuraini. "STUDI TATA RIAS DAN BUSANA PENGANTIN LEGHA SUMENEP MADURA." WAHANA 69, no. 2 (2017): 8–12. http://dx.doi.org/10.36456/wahana.v69i2.1062.

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Marriage isthe most sacred ceremony in the course of human life,each region hasits own proceduresperformed by tribes Madura in general and especially in the city Sumenep. Make up and bridalfashion become the center ofattention of the public and guests who attended the wedding,therefore,the bride would want to look attractive. Bridal Sumenep on each night receptionis dividedinto three kinds, namely legha bridal make up, bridal make up bridal make up kapotren and candles.The discussion on this matter is devoted to review of bridal legha. This research is motivated by thefact that Indonesia is actually rich variety harmoninasi customs in public life. The procedure foreachevent must be different tribe, one of the brides in East Java there that has a characteristicunique make up, among others Madura particularly Sumenep. Formulation of the problem in thisstudy is "How do makeup, fashion and bridal accessories legha Sumenep Madura?".The goal is todescribe the results of makeup, fashion and bridal accessories legha Sumenep Madura. Subjects inthis study consist edoffive people and the institutions, among others, the Department of TourismCulture Youth and Sports Sumenep, bridal make up expert legha Sumenep among others Drs.RMTaufiqurrahmanheisat the same legha bridal make up Sumenep cultural figures, Hj.Uhana bridalmake up artist and one of the members of the DPCHARPI MELATISumenepdistrict,Nuningmotherwhois also a bridal make up in Sumenep, as well as the male and female models areready make up legha bride. Data obtained by observation, interviews and documentation.

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Plambech, Sine. ""Postordrebrude" i Nordvestjylland: transnationale ægteskaber i et omsorgsøkonomisk perspektiv." Dansk Sociologi 16, no. 1 (2005): 91–110. http://dx.doi.org/10.22439/dansoc.v16i1.555.

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Sine Plambech: ’’Mail Order Brides’’ in Northwestern Jutland: Transnational Marriages in the Global Care Economy  Women from Asia are increasingly traversing borders to marry men in the Western world. This article presents ethnographic research focused on Thai women married to Danish men. The existing discourse portrays these Thai “mail order brides“ through a discourse of victimization. First, they are commonly portrayed as being uprooted and permanently alienated from Thailand. Second, they are seen as merely victims of Third World poverty. A third portrayal sees them as a contraband commodity in illegal human trafficking. Finally, they are seen as victims of simple male domination. This raises two socio-political problems. First, the discourse does not necessarily represent the Thai bride’s self-perception. Second, it fails to recognize how this group of women contributes to the global economy, as remittances from Asian women have become a vital part of the economies of various Asian countries of emigration. This article argues that transnational brides are not merely powerless victims, but global economic actors on a structurally confined stage. While broader global processes are crucial background factors, migration is a concrete action carried out by specific persons in a specific context. Therefore this article analyses the personal motives underlying these Thai women’s migration to Denmark. These motives include embracing socio-cultural family values while paradoxically rejecting more traditional Thai gender values.

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Nugraheni, Sri Achadi, Martini ., Martha Irene Kartasurya, Ike Johan Prihatini, and Etik Sulistyowati. "Knowledge and attitudes about reproductive health and pregnancy preparedness: preliminary study of brides and grooms in Brebes district, Central Java, Indonesia." International Journal Of Community Medicine And Public Health 5, no. 6 (2018): 2170. http://dx.doi.org/10.18203/2394-6040.ijcmph20181970.

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Background: Knowledge of brides and grooms about reproductive health and pregnancy preparedness in Indonesia still lack. Efforts to give lessons reproductive health and pregnancy preparedness to brides and grooms today still taboo and limited. Education about reproductive health and pregnancy preparedness is one of strategic ways to increase brides’ and grooms’ knowledge and attitudes about reproductive health and pregnancy preparedness. This study conducted to evaluate an effect of reproductive health and pregnancy preparedness education by provision of media on brides and grooms in Brebes district.Methods: This study utilized quasi experimental pre and post-test one group design. Population of this study includes 54 brides and grooms (31 females and 23 males) in Brebes.Results: Based on the results of a different test with Wilcoxon Match paired Test obtained were significant differences between the respondents' knowledge and attitudes before and after reproductive health education and provision of media (p=0.008).Conclusions: That means there were significant interventions in the form of brief counseling and provision of media to increase knowledge and attitudes of respondents about reproductive health. The results demonstrate that interventions can significantly improve knowledge and attitudes of respondents (p<0.005; Delta; 0.20). Recommendation to improve risk of maternal mortality rate is a reproductive health education with early intervention in brides and grooms as one of strategic actions to improving knowledge, minimize incidence of complication in pregnancy and maternal mortality.

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Hikmiyah, Hawa’ Hidayatul, and Aspandi Aspandi Aspandi. "URGENSI TES URIN BAGI PASANGAN CALON PENGANTIN PERSPEKTIF ISTIHSAN AL-SYARAKHSY." Al-'`Adalah : Jurnal Syariah dan Hukum Islam 4, no. 2 (2019): 86–104. http://dx.doi.org/10.31538/adlh.v4i2.492.

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In carrying out marriage there are harmony and conditions that must be met, includes the existence of a prospective husband, prospective wife, marriage guardian, two witnesses, and qobul consent, the provision is based on KHI article 14 in chapter IV concerning the terms of marriage. But in 2019, the East Java region imposed a urine test on the bride and groom as additional marriage conditional. Urine test conducted for the bride and groom is a policy of the regional office of the ministry of religion in East Java in an effort to reduce the number of drug abuse. Because the number of drug users in East Java is very high and has expanded to remote areas of the village so that prevention and control effort are needed evenly, efficiently and structured. With the enactment of the policy of the regional office of the ministry of religion in East Java above, the religious affairs office obliges the bride and groom to take a medical and urine test. Implementation of this urine test will not obstruct the marriage process of the bride and groom, if one or both brides are proven to use narcotics, the bride and groom will get rehabilitation treatment by the East Java BNNP. This is done so that the condition in question does not become worse after marriage. Using the analysis of Istihsan al Syarakhsy shows that there is harmony and as a reinforcement that the urgency of urine tests for brides is a form of response both done in an effort to get justice and benefit.

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35

Gates, Hill. "Buying Brides in China-Again." Anthropology Today 12, no. 4 (1996): 8. http://dx.doi.org/10.2307/2783507.

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Barbois, Sandrine, Anne-Sophie Didnee, Fréderic Schell, Laurent Gruner, Pierre-Jean Valette, and Olivier Monneuse. "Occlusions sur brides péritonéales spontanées." Journal de Chirurgie Viscérale 152, no. 5 (2015): A34. http://dx.doi.org/10.1016/s1878-786x(15)30074-7.

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Nassar, I., L. Hammani, and F. Imani. "Aspect tomodensitométriquedes occlusions sur brides." Journal de Chirurgie 145, no. 2 (2008): 162–64. http://dx.doi.org/10.1016/s0021-7697(08)73728-1.

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Negro, Nathalie. "Thermes de Brides-les-Bains." Kinésithérapie, la Revue 8, no. 76 (2008): 39–41. http://dx.doi.org/10.1016/s1779-0123(08)70543-6.

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Aptel, Cécile. "Child Slaves and Child Brides." Journal of International Criminal Justice 14, no. 2 (2016): 305–25. http://dx.doi.org/10.1093/jicj/mqv078.

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Hansen, Tom. "On Laura Kasischke's "Wild Brides"." Iowa Review 23, no. 3 (1993): 204–7. http://dx.doi.org/10.17077/0021-065x.4353.

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Greenwald, Marilyn S. "“All Brides Are Not Beautiful”." Journalism History 22, no. 3 (1996): 100–109. http://dx.doi.org/10.1080/00947679.1996.12062445.

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Davis, Ann Marie L. "Japanese War Brides in America." Oral History Review 39, no. 2 (2012): 340–42. http://dx.doi.org/10.1093/ohr/ohs069.

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Hope, Jessamyn. "The Running of the Brides." Colorado Review 40, no. 2 (2013): 80–93. http://dx.doi.org/10.1353/col.2013.0062.

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Pype, Katrien. "Blackberry Girls and Jesus’s Brides." Journal of Religion in Africa 46, no. 4 (2016): 390–416. http://dx.doi.org/10.1163/15700666-12341106.

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Especially since the mid-2000s when cellular communication became more widespread in Kinshasa, Pentecostal leaders and followers increasingly reflect about the proper usage of the handset and insert it into reflections about ‘approved’ (ya malamu) and ‘disapproved’ (ya mabe) types of femininity. Via an examination of the critical role of electronic communication technologies in the construction of ‘Christian femininities’, I bring novel insights on the already much-debated question about Pentecostalism’s contribution to women’s lifeworlds. Amid applause for the liberating workings of Pentecostal-Charismatic rituals and associations, the ways that Pentecostalism installs new boundaries, promotes new preferences and lifestyles, and sanctions those who cannot comply with the new directives are often ignored. This article highlights the ambiguity of Pentecostal-Charismatic Christianity by comparing the discourse about two types of femininity that dominate in the churches: ‘bad girls’, of which Blackberry Girls are a subtype, and ‘brides of Jesus’.

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Williams, Shannen Dee. "The Color of Christ’s Brides." American Catholic Studies 127, no. 3 (2016): 14–21. http://dx.doi.org/10.1353/acs.2016.0040.

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Duron, J. J. "Brides et adhérences intrapéritonéales postopératoires." Annales de Chirurgie 129, no. 9 (2004): 487–88. http://dx.doi.org/10.1016/j.anchir.2004.09.005.

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Rossiter, Marian J. "Slavic brides in rural Alberta." Journal of International Migration and Integration / Revue de l'integration et de la migration internationale 6, no. 3-4 (2005): 493–512. http://dx.doi.org/10.1007/s12134-005-1023-4.

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KUKREJA, REENA. "Caste and Cross-region Marriages in Haryana, India: Experience of Dalit cross-region brides in Jat households." Modern Asian Studies 52, no. 2 (2017): 492–531. http://dx.doi.org/10.1017/s0026749x16000391.

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AbstractThis article, based on original research in 75 villages in the North Indian state of Haryana, examines long-distance marriages of its dominant-peasant caste men with low-caste (Dalit) women from other parts of India. The male marriage squeeze caused by the female deficit in Haryana has led to this breach in the rules of caste endogamy in matrimony. These marriages and the gender status of such Dalit brides are situated within the context of polarized caste relations, caste contestations, and caste violence against local Dalits in Haryana. Long-distance alliances, through fabricated, high-caste identities of the brides, tactically circumvent prohibitions on local inter-caste marriages and provide legitimacy to continued, local, unequal hierarchies of caste relations. Intersecting oppressions of caste, gender, and patriarchy exacerbate gender subordination within both the home and community for Dalit cross-region brides. Caste-exclusionary behaviours and discriminations are strategically employed to assert caste supremacy and subdue women's resistance. The caste stigmatization of these brides carries over to their children who face inter-generational discrimination in daily interactions and marriage prospects because of their ‘diluted’ Jat identity and low-caste status. The article provides examples of Dalit brides’ agency through resistance strategies.

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Chen, Tzu-Hui. "Two Gambling Women." International Review of Qualitative Research 5, no. 1 (2012): 39–49. http://dx.doi.org/10.1525/irqr.2012.5.1.39.

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This narrative aims to explore the meaning and lived experiences of marriage that a unique immigrant population—“foreign brides” in Taiwan—possesses. This convergence narrative illustrates the dynamics and complexity of mail-order marriage and women's perseverance in a cross-cultural context. The relationship between marriage, race, and migration is analyzed. This narrative is comprised of and intertwined by two story lines. One is the story of two “foreign brides” in Taiwan. The other is my story about my cross-cultural relationship. All the dialogues are generated by 25 interviews of “foreign brides” in Taiwan and my personal experience.

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Wardatun, Atun. "Kompromi dan Interseksionalitas Gender dalam Pemberian Mahar: Tradisi Ampa Coi Ndai pada Suku Mbojo." Ulumuna 13, no. 1 (2009): 217–36. http://dx.doi.org/10.20414/ujis.v13i1.378.

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Ampa Co’i Ndai is a practiced tradition among Suku Mbojo[1] (Bimanese ethnic) where the resource of bride-payment is from the brides, wholly or partially, but it is named after the groom during the declaration of marriage contract. The tradition is, usually, applicable if the social, economic, and/or educational status of brides are higher than that of grooms. Whereas, the ideal expectation of culture and religious norms position men as superior human beings. Gender analysis observes that the tradition is a compromise of the ideal expectation and the real fact of gender relation. In the gender intersectionality’s view, the tradition shows that the male-female relationship should not only be explained merely based on the sexual differences but should be examined comprehensively along with other social categories such as economic, social and educational status. Gender status should be seen as a cross-cutting issue which is inseparable with multi identities of human being. [1]Suku Mbojo adalah nama Suku bagi orang Bima (penduduk bagian paling Timur Nusatenggara Barat dan terletak di pulau Sumbawa).

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