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Relevant bibliographies by topics / Traditional marriage

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Academic literature on the topic 'Traditional marriage'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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Journal articles on the topic "Traditional marriage"

1

FERGUSON, SUSAN J. "CHALLENGING TRADITIONAL MARRIAGE." Gender & Society 14, no. 1 (February 2000): 136–59. http://dx.doi.org/10.1177/089124300014001008.

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Greenhill, Pauline, and Angela Armstrong. "Traditional Ambivalence and Heterosexual Marriage in Canada." Ethnologies 28, no. 2 (April 23, 2007): 157–83. http://dx.doi.org/10.7202/014987ar.

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Queer moments abound in traditional rituals associated with marriages and weddings, not only in some regions of English Canada but in most European and European-colonised locations. In the Prairie provinces and Ontario, mock weddings (folk dramatic travesties of the Christian/majoritarian wedding ceremony, usually performed cross dressed) can interrupt wedding showers or milestone anniversary parties. And from Prince Edward Island to British Columbia, charivaris (late night visits to a newly married couple, featuring extreme noisemaking and/or traditional trickery) can follow a marriage. The authors question whether these practices transgress against conventional heterosexual marriage or merely ritualise and thus contain potential resistance to its strictures, and find that they do both.

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Ani, Nor, Abubakar Abubakar, and Muhammad Iqbal. "Akulturasi Islam dalam Perkawinan Adat Dayak Ngaju: Sejarah Masyarakat Muslim di Desa Petak Bahandang, Kabupaten Katingan, Kalimantan Tengah." Jurnal Studi Agama dan Masyarakat 15, no. 2 (December 30, 2019): 107–17. http://dx.doi.org/10.23971/jsam.v15i2.1624.

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Islamic acculturation in traditional Ngaju Dayak marriage: History of Muslim communities in Petak Bahandang Village, Katingan Regency, Central Kalimantan. There are three main issues to be discussed in this paper, namely how is the history of the village, how is the history and procession of traditional marriages and how is the acculturation of Islamic values and local culture in traditional marriages carried out by the Dayak Ngaju ethnic Muslim community. This article uses a type of historiographic research using a spoken history approach. The findings concluded that the Muslim community of Dayak Ngaju in Katingan Regency, Central Kalimantan Province, is still carrying out customary marriages. For them, the purpose of carrying out a traditional marriage is not as a symbol of the validity of a marriage relationship, but to preserve local wisdom and is a prevention of divorce by making an agreement. Muslim communities still have to fulfill the path of hadat drawn from the maternal lineage and in the procession the Muslim community first conducts a marriage according to religion. After that, they conduct a marriage according to the custom. This custom marriage represents Islamic values.

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Pohan, Muslim. "Fenomena dan Faktor Perkawinan Semarga." Al-Qadha : Jurnal Hukum Islam dan Perundang-Undangan 8, no. 1 (July 14, 2021): 67–84. http://dx.doi.org/10.32505/qadha.v8i1.2088.

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Traditionally, there are 3 (three) Batak marriage systems, namely; exogamy, endogamy, and electrograms. Based on these three types, clan marriage is a marriage that is prohibited in Batak customs and culture. Semarga is a condition where one individual and another individual has a blood lineage through the father's line. Family marriages carried out by the Batak Mandailing migrant community in Yogyakarta experienced a shift in meaning from the traditional Batak culture, from an exogamous marriage system to an eleutherogamous marriage system that does not recognize any prohibitions as is the case in the exogamous or endogamous marriage system. The article is field research with a qualitative approach. The method of data collection was carried out by field observations and conducting interviews with informants. The primary sources in this paper are the Mandailing Batak people who marry within the same clan. In addition, interview data were also obtained for traditional leaders, religious leaders, intellectuals, and the surrounding community. The results of the study concluded; Factors that affect clan marriages in the Batak Mandailing migrant community are due to love factors, religious factors, economic factors, educational factors, and cultural factors. Family marriages in the Batak Mandailing migrant community are carried out because the migrant Batak Mandailing community does not believe in taboo things that are local wisdom.

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Deezia, Burabari Sunday. "II-II Wa (Traditional Marriage): Towards the Typologies of Marriage in Ogoni Traditional Philosophy." UJAH: Unizik Journal of Arts and Humanities 21, no. 1 (July 31, 2020): 102–37. http://dx.doi.org/10.4314/ujah.v21i1.5.

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Every society has its own norms, values and morals, which help them to structure their universe. Among the Ogoni indigenous people, the centrality of ii-ii wa (traditional marriage) as the nucleus of society is the under guiding factor for their comprehensive marriage rites. To the Ogoni indigenous people, marriage is a sacred institution, inextricably attached to the Ogoni traditional religion. It is a process rather than a discrete event that marks one’s transition from one stage of life to another; it involves rituals, negotiations, and transactions that stretch over years. It is a community practice within which the values of a community are shaped and preserved. However, the eventual contact with the western culture through colonialism, christianity, education and, with the subsequent upsurge of globalization, reflects the diffusion of modern orientations and ideologies. These values are not only being challenged but also eroded. Consequently, this onslaught brings into question the place of the Ogoni cultural values and marriage system amidst modernization. This study, therefore, centers on the organized system of the Ogoni traditional marriage forms in relation to specific underlying dimensions, attributes and categories. The study further distinguishes between Bia-k𝑒̅, biabe and the assumed Sira-culture that do not exist in Ogoni cultural practices. In analyzing the subject matter, the study adopts the descriptive research design, using the philosophical approach, with special reference to the structural functionalism and the diffusion of innovation theories. Through the research effort it was observed that the fortunes of marriage and family institutions are dwindling due to the emerging trends of individualism, loosed morality, materialism and intrusion of foreign ideas into marriage and family system in Ogoni. Hence, the need to respect, project and protect those core Ogoni traditional marriage values. Keywords: II-II-Wa (traditional marriage), family values, religion, social change

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Gregg, Ronald. "Giving Traditional Marriage a Makeover." Mimesis Journal, no. 2, 1 (June 1, 2013): 120–24. http://dx.doi.org/10.4000/mimesis.294.

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Sadnyini, Ida Ayu, and A. A. A. Ngurah Tini Rusmini Gorda. "Social Changes of Traditional Rules in Facing Contemporary Developments: A Sociological Study of Intercaste Marriagein Balinese Society." International Journal of Criminology and Sociology 10 (December 31, 2020): 79–83. http://dx.doi.org/10.6000/1929-4409.2021.10.11.

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Nowadays, it is important to examine the impetus for changes of traditional rules in facing contemporary developments and in this regard, this study took a private subject of rules on inter-caste marriage in the Balinese Hindu community. In this context, this study aims to investigate how the inter-caste marriage system is run as an effort to bridge traditional values and modern values based on legal equality and citizenship by taking Balinese society. This research is empirical research with a historical approach with the object of the research is inter-caste marriages. The results showed that the development of inter-caste marriage rules in the monarchy period was derived from Hindu law. The rules on inter-caste marriage during the colonial period can be found in the Peswara and after the independence, the inter-caste marriage is regulated in the Decree of House of Representative of Bali Province, Bhisama Sabha Pandita, and the Decree of MDP Bali. The Hindu community still maintains the sanctions against inter-caste marriage because of their adherence to the customary law of the traditional village.

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Sitompul, Roswita. "Implementasi Undang-undang Perkawinan No. 1 Tahun 1974 dalam Pemberian Dekke Simudur Udur Erat pada Masyarat Batak Toba." JURNAL MERCATORIA 13, no. 1 (June 27, 2020): 46–61. http://dx.doi.org/10.31289/mercatoria.v13i1.3644.

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Marriage is away for humans to developing off spring, there fore important thing is that marriage is regulated by the state, religion and customs. In Batak custom marriageis legal if it is done according toreligionthen the marriageis considered invalid, and peoplewho do marriage like this may not take partin any traditional ceremonies. This reseach is an exploratory study using primer and secondary data, the data collection is done by interviews, questionnaries andobservations the data coollectedis evaluatedqualitativelyand quantitatively so based on theabove datait canbe concluded that the batak toba people in Medan still do traditional marriage such giving “dekke si mudur udur” give to hula- hula. Hula-hula will give good words of blesssingor advise for the bride’s life in the future.

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Halimah, Lili, Heni Heryani, and Eva Enzelia Barus. "Local Wisdom Preservation in Inter-Ethnic Weddings in Cimahi City's Batak Karo Community." Journal of Moral and Civic Education 4, no. 1 (May 31, 2020): 19–31. http://dx.doi.org/10.24036/8851412412020214.

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North Sumatra province has a variety of unique cultures, one of which is marriage tradition and wedding ceremony. Marriages—containing noble values and norms of the purpose of life—are legally bound in traditional wedding ceremonies so the marriage will be safe. In Batak Karo tribe, one of the tribes in North Sumatra, the ideal marriage is the one that follows the rimpal tradition, which means that a man will be recommended to marry the daughter of his mother's brother. In its development, inter-ethnic marriages provide a solution to overcome the problems of unideal marriage. This article describes the condition when the ideal marriage is not fulfilled. The study used qualitative approach in the Karo Persadaan community in Cimahi City, West Java, involving the role of religious and traditional leaders. The results of the study show that inter-ethnic weddings in the Batak Karo community are allowed but with complete customary procedures as performed in ideal wedding ceremonies to preserve their local wisdom and prevent the Batak Karo identity from being extinct overseas.

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Kusmayanti, Hazar, and Dede Mulyanto. "PROBLEMATICS CULTURE OF CHILD MARRIAGE IN INDRAMAYU IN A LEGAL AND CULTURAL PRESFECTIVE." Jurnal Pembaharuan Hukum 7, no. 2 (August 20, 2020): 116. http://dx.doi.org/10.26532/jph.v7i2.9297.

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The problem of marriage is a very common problem for the world community, especially the people of Indonesia, one of the problems is child marriage. the highest likelihood of child marriage is in Indramayu Regency. The purpose of this study is to analyze the practice of child marriage that occurs in Indramayu, the reasons for child marriage. The method of the approach taken by the author is to use a normative juridical approach. Based on the research findings there are obstacles that cause child marriage culture in Indramayu as follows: There are religious views that allow underage marriages, There are differences in legal perspectives between traditional and contemporary fiqh, aspects of tradition and culture in the local area Modern communication technologies such as mobile phones encourage young marriages. The implication of this research is to socialize Law Number 16 the Year 2019 regarding marriages regarding the marriage age limit up to 18 years for men and women as well as government cooperation with community leaders, religious leaders and the Indonesian Women's Coalition to eradicate child marriage in various regions.

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Dissertations / Theses on the topic "Traditional marriage"

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Padfield, Lisa Rae. "Colliding constructs : exploring discourses regarding traditional marriage and lesbian marriage : a literature review." Thesis, Link to the online version, 2007. http://hdl.handle.net/10019/700.

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Madden, Benjamin. "Traditional marriage in Papua New Guinea and selected canons on consent." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Li, Zhanjiang Joseph. "The traditional Chinese parents' role and matrimonial consent." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Gildae, Catherine Anne. "Good, old-fashioned, traditional family values? the meaning of marriage availability for female same-sex couples and their families /." View dissertation online, 2008. http://hdl.handle.net/2047/d10016429.

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Erwin, Benjamin R. "A comparison of The Marriage Checkup and traditional marital therapy : examining distress levels at intake for student couples /." Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2451.pdf.

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Viẽ̂n, Thê ́Nguyẽ̂n. "The traditional role of parents or guardians in Vietnamese marriages and canonical freedom of consent." Theological Research Exchange Network (TREN) Access this title online, 1994. http://www.tren.com/search.cfm?p029-0301.

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Ramnath, Prudence. "Are traditional African practices relating to child marriages in the face of HIV/AIDS in violation to the South African legal framework?" Thesis, University of the Western Cape, 2015. http://hdl.handle.net/11394/5124.

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Magister Philosophiae - MPhil
The main aim of this study is to analyse how traditional African practices relating to child marriages violate the South African legal framework in the face of HIV/AIDS, as well as assessing it's response to child marriage in compliance with international and regional human rights standards. The specific objectives are: 1) To analyse traditional African practices in relation to child marriages in South Africa. 2) To discuss international and regional standards on the protection of child marriages linked to harmful cultural practices. 3) To show how different traditional African practices relating to child marriages violate the South African legal framework in light of international human rights standards.

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McAllister, Shelece. "An Exploratory Analysis of Factors Associated with Participation in Self-Directed and Traditional Marriage and Relationship Education." BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/2968.

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Although self-directed marriage and relationship education (MRE) has the potential to reach a larger or different audience than traditional MRE, little has been done to examine the characteristics of those who access self-directed materials. This study examined individual, couple, family, and sociocultural context variables that predicted participation in both self-directed and traditional MRE programs. A series of logistic regressions were conducted using SPSS 19.0. Different factors predicted participation for each intervention. For self-directed programs, those who were older, more educated, more religious, less materialistic, whose partners were more neurotic, who had been dating for a shorter amount of time, and who had poorer relationships with their mothers were more likely to participate, while a wider range of factors predicted participation in traditional programs. Family life educators should consider creating self-directed materials designed to reach a wider audience.

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Morris, Robert Nathanael. "Surfing the Tide of Sex Anarchy: How Sexual Co-Revolutionaries Remade Evangelical Marriage, 1960-1980." Scholar Commons, 2016. http://scholarcommons.usf.edu/etd/6328.

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This project examines the conservative evangelical response to 1960s era sexual revolution in order to explain how and why evangelicals both resisted and adapted tenets of sexual modernity in a process that transformed the theological foundations underlying the conception of Christian marriage and sexuality. Though evangelicals and conservatives are typically portrayed as resistors to cultural and sexual change, my research reveals the ways in which conservative evangelicals agreed with key critiques of the sexual status quo in the 1960s, and deliberately worked to change Christian teachings and attitudes to keep them vibrant and attractive to postwar generations. Previous examinations of evangelical thought on sexuality has focused on rhetorical analysis and social history to the exclusion of examinations of the close ties between evangelical marital theology, sexual practice, and political activism. This project seeks to integrate all three into a cohesive historical framework that reveals evangelical response to sexual revolution as more complex and adaptive than it is typically described. Close readings of conservative evangelical texts from 1960 to 1980 combine the long term editorial trajectory of Christianity Today magazine with ideological and theological texts from the 1960s with popular, practical texts from the 1970s to demonstrate that the evangelical marriage project was deliberate, deeply rooted in a modern hermeneutic of Biblical interpretation, and nimble in its ability and willingness to adapt changing sexual attitudes to accommodate Christian theology and practice. The resulting portrait of evangelical response to sexual revolution is more complex, contextualized, and nuanced than previous narratives.

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Lumbwe, Kapambwe. "The role of music in the traditional marriage ceremonies of the Bemba-speaking people of northern Zambia." Master's thesis, University of Cape Town, 2004. http://hdl.handle.net/11427/7981.

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Includes bibliographical references (leaves 194-199).
Bemba traditional society views marriage as the union of a man and woman forever. In addition, marriage also signifies the bringing together and amalgamation of the bride and groom's immediate and extended families, thereby extending the sense of communalism in Bemba society. Because of the Bemba people's strong sense of oral tradition, marriages are contracted by word of mouth and not by a certificate. This strong sense of oral agreement has endured and is revered and respected, despite the rapid increase in literacy and the impact of inter- racial relations and modernization. From the time a man finds a woman to marry to the time they actually marry, there are different ceremonies that have to be performed. These ceremonies include: Ukusonga (proposal), Ukukobekela (engagement), Ubwinga (wedding), Amatebeto (honoring) and Ukwingisha (lit. putting something into a container or enclosure, but denotes the highest level of honor). Ukusonga marks the beginning of the marriage process. It involves the delivery of a marriage proposal by a man to a woman through an intermediary (go-between or spokesman) known as Shibukombe. Ukukobekela follows immediately after that, and involves the presentation of a betrothal or engagement present called insalamo, to the family of the woman. Once all marriage negotiations are concluded the two families begin to make necessary preparations for the wedding ceremony Ubwinga, which is celebrated at the home of the bride. With time, a married man who proves to be a good husband, a good father and indeed a good member of the community, will be honored by his inlaws who will initiate the Ukwingisha ceremony on his behalf. Since the notion of having honor and being honored is highly valued in Bemba society, this ceremony is particularly important to a married man as it establishes a strong sense of pride and belonging both for him and his family. As such, this ceremony can be regarded as a public display of worthiness, which suggests that certain codes of conduct have successfully been negotiated, on the part of both the man and the woman.

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Books on the topic "Traditional marriage"

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The traditional marriage. Kampala, Uganda: Teachers Consultants Readers' Group, 2013.

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M, Mulago gwa Cikala. Traditional African marriage and Christian marriage. Uganda: St. Paul Publications, 1985.

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Mouavangsou, Choua. Traditional Hmong marriage ceremony values. Lima, OH: Wyndham Hall Press, 2010.

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Kpiebaya, Gregory Eebo. Dagaaba traditional marriage and family life. Wa [Ghana]: Catholic Press, 1991.

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African traditional marriage: A Christian theological appraisal. Nairobi, Kenya: Paulines Publications Africa, 2011.

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Ivanova, Radost. Traditional Bulgarian wedding. Sofia: Svyat Publishers, 1987.

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Foley, Michael P. Wedding rites: The complete guide to a traditional wedding. Grand Rapids, Mich: William B. Eerdmans Pub., 2008.

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United Nations Children's Fund. (UNICEF). Early marriage: A harmful traditional practice, a statistical exploration. New York: UNICEF, 2005.

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Akande, B. S. Traditional marriage institution among Ogori/Magongo people of Kogi State. Ogori, Kogi State: Obaino (Nig) Ltd., 1997.

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Hanʾguk chŏntʻong hollye: Korean traditional wedding. Sŏul-si: Yehak, 2003.

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Book chapters on the topic "Traditional marriage"

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Campbell, Gerry, Karl A. Roberts, and Neelam Sarkaria. "Forced Marriage." In Harmful Traditional Practices, 55–78. London: Palgrave Macmillan UK, 2020. http://dx.doi.org/10.1057/978-1-137-53312-8_4.

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Campbell, Gerry, Karl A. Roberts, and Neelam Sarkaria. "Child and Early Forced Marriage." In Harmful Traditional Practices, 79–89. London: Palgrave Macmillan UK, 2020. http://dx.doi.org/10.1057/978-1-137-53312-8_5.

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Legros, Dominique. "Anthropologizing Traditional Marriage in France." In Mainstream Polygamy, 41–47. New York, NY: Springer New York, 2013. http://dx.doi.org/10.1007/978-1-4614-8307-6_4.

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Damian, Theodor. "Marriage And Family: Traditional Values – Modern Realities." In Love, Marriage and Family in Eastern Orthodox Perspective, edited by Theodore Grey Dedon and Sergey Trostyanskiy, 45–60. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463237028-007.

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Dominguez-Martinez, Rodrigo, Stephanie D. Jones, and Carol S. Walther. "The Non-traditional Family." In International Handbook on the Demography of Marriage and the Family, 201–13. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-35079-6_14.

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Gibson, Rhonda. "The Opponents: The Religious Right Fights to Save Traditional Marriage." In Same-Sex Marriage and Social Media, 102–25. Abingdon, Oxon ; New York, NY : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315179773-7.

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Mukashema, Immaculée, Joseph Gumira Hahirwa, Alexandre Hakizamungu, and Lambert Havugintwari. "Protective Factors of Marriage Lastingness in Traditional Rwandan Society." In Psychosocial Well-Being and Mental Health of Individuals in Marital and in Family Relationships in Pre- and Post-Genocide Rwanda, 87–103. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-74560-8_6.

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Gatrell, Simon. "Sex, Marriage and the Decline of Traditional Community in Jude the Obscure." In Thomas Hardy and the Proper Study of Mankind, 140–71. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-12631-6_10.

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Sawo, Musu Bakoto. "Personal Narrative: Let Girls Be Girls—My Journey into Forced Womanhood." In The Palgrave Handbook of Critical Menstruation Studies, 93–97. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-0614-7_9.

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Abstract Musu Bakoto Sawo takes readers through her personal journey as a former child bride. In demonstrating the relationship between menarche and child marriage, she explains how parents deny girls their right to education by sending them to their marital homes prematurely. Sawo explores the factors that contribute to the high prevalence of child marriage in The Gambia and identifies mechanisms that support curbing it. The chapter then moves to drawing attention to her activism and work in debunking social norms that prevent girls from reaching their potentials. Sawo concludes by sharing her optimism in the eradication of harmful traditional practices in The Gambia and her dream for Gambian women and girls: empowering, uplifting, and safe spaces.

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Mayer, Egon. "Marriage and Consciousness." In Love & Tradition, 59–73. Boston, MA: Springer US, 1985. http://dx.doi.org/10.1007/978-1-4899-6086-3_2.

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Conference papers on the topic "Traditional marriage"

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Eky, Feny Susana, Melki Tella, and Merlin Luisa Malelak. "The Meaning of Oko’ Mama in Traditional Marriage." In International Conference on Applied Science and Technology on Social Science (ICAST-SS 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210424.074.

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Nobellia, Berru, and Agusti Efi. "The Traditional Marriage of Pekal Ethnic in North Bengkulu Regency." In Proceedings of the Seventh International Conference on Languages and Arts (ICLA 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icla-18.2019.39.

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Nwaogaidu, John Chidubem. "Conversion and Influence of Christianity on African Traditional Marriage Rituals." In 4th International Conference on Social Science, Humanities and Education. Acavent, 2020. http://dx.doi.org/10.33422/4th.icshe.2020.12.35.

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Farmer, Matthew C. "Traditional Brick Masonry Detailing Meets Modern Cavity Wall Construction — A Difficult Marriage." In Structures Congress 2005. Reston, VA: American Society of Civil Engineers, 2005. http://dx.doi.org/10.1061/40753(171)227.

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Pulungan, Husniah, Riyadi Santosa, Djatmika Djatmika, and Tri Wiratno. "Constituents Process of Marriage Advices by Hatobangon (Traditional Leader) in Angkola Language." In 2nd Workshop on Language, Literature and Society for Education. EAI, 2019. http://dx.doi.org/10.4108/eai.21-12-2018.2282709.

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Hutagalung, Surya Masniari, Linda Aruan, and Erifka Tampubolon. "Utilization of Traditional Karo Marriage Symbol as Teaching Material for Deutsch Für Tourismus." In International Conference on Culture Heritage, Education, Sustainable Tourism, and Innovation Technologies. SCITEPRESS - Science and Technology Publications, 2020. http://dx.doi.org/10.5220/0010359105840591.

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Febrianti, Selvia, Didik Gunawan Tamtomo, and Uki Retno Bbudihastuti. "THE Effects of Traditional Care and Biopsychosocial Determinants on the Risk of Postpartum Depression: Evidence from Yogyakarta." In The 7th International Conference on Public Health 2020. Masters Program in Public Health, Universitas Sebelas Maret, 2020. http://dx.doi.org/10.26911/the7thicph.03.86.

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ABSTRACT Background: Previous studies expected that postpartum depression may occur from multiple hormonal–biological, psychological, familial, social, and cultural factors. The purpose of this study was to examine the effects of traditional care and biopsychosocial determinants on the risk of postpartum depression. Subjects and Method: A cross sectional study was carried out at 25 birth delivery services in Sleman, Yogyakarta, from August to September 2019. A sample of 200 postpartum mothers was selected by multistage random sampling. The dependent variable was postpartum depression. The independent variables were sectio cesarean complication during labor, age, traditional birth delivery, education, family income, parity, unwanted pregnancy, and marriage satisfaction. The data were collected by questionnaire and analyzed by a multiple logistic regression. Results: The risk of postpartum depression increased with sectio cesarean (b= 2.54; 95% CI= 1.40 to 3.67; p<0.001), complication during labor (b= 3.13; 95% CI= 2.03 to 4.22; p<0.001), and age ≥35 years old (b= 0.67; 95% CI= -0.26 to 1.62; p= 0.160). The risk of postpartum depression decreased with traditional birth delivery (b= -0.99; 95% CI= -1.93 to -0.05; p=0.037), education ≥Senior high school (b= -1.75; 95% CI= -3.13 to -0.38; p= 0.012), family income ≥Rp 1,701,000 (b= -3.14; 95% CI= -4.38 to -1.90; p<0.001), multiparous (b= -1.14; 95% CI= -2.14 to -0.14; p= 0.024), wanted pregnancy (b= -2.39; 95% CI= -3.78 to -0.99; p=0.001), and marriage satisfaction (b= -1.18; 95% CI= -2.15 to -0.20; p= 0.018). Conclusion: The risk of postpartum depression increases with section cesarean, complication during labor, and age ≥35 years old. The risk of postpartum depression decreases with traditional birth delivery, education ≥Senior high school, family income ≥Rp 1,701,000, multiparous, wanted pregnancy, and marriage satisfaction. Keywords: postpartum depression, biopsychosocial, traditional birth delivery care Correspondence: Selvia Febrianti. Masters Program in Public Health, Universitas Sebelas Maret. Jl. Ir. Sutami 36A, Surakarta, Central Java, Indonesia. Email: selvia.febri11@gmail.com. Mobile: +628115939211 DOI: https://doi.org/10.26911/the7thicph.03.86

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Simarmata, Lam Jogi, and A. M. Susilo Pradoko. "The Local Wisdom Values of Gondang Music in the Batak Toba Traditional Marriage Ceremony of Pematang Siantar." In 3rd International Conference on Arts and Arts Education (ICAAE 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200703.017.

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Najoan, Meity, Meike Imbar, Apeles Lexi Lonto, Ruth Sriana Umbase, and Hetreda Terry. "The Changes Of Minahasa’s Traditional Marriage Sub Ethnic Tountemboan Society In Raanan Lama Village Of South Minahasa." In Proceedings of the 1st International Conference on Social Sciences (ICSS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icss-18.2018.156.

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Rama, Linda Destri, and Agusti Efi. "The Existence of Music in the Ba Arak Program in the Traditional Culture of Marriage of the Koto Tangah Community." In Proceedings of the Seventh International Conference on Languages and Arts (ICLA 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icla-18.2019.20.

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Reports on the topic "Traditional marriage"

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Fukuda, Setsuya. Shifting economic foundation of marriage in Japan: the erosion of traditional marriage. Rostock: Max Planck Institute for Demographic Research, November 2009. http://dx.doi.org/10.4054/mpidr-wp-2009-033.

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Child marriage briefing: Mozambique. Population Council, 2005. http://dx.doi.org/10.31899/pgy19.1003.

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This brief provides an overview of child marriage as well as the particulars of child marriage in Mozambique. Mozambique, in southeastern Africa, is home to 17.5 million people, with 45 percent of its population under age 15. More than three-quarters of Mozambicans live on less than US$2 a day. The HIV/AIDS epidemic has had a devastating effect on the country; approximately 1.3 million adults and children are living with HIV, and 470,000 children have been orphaned because of AIDS. Life expectancy has fallen to 34 years, among the lowest levels in the world. Mozambique has one of the most severe crises of child marriage in the world today. Several local women’s rights groups have begun speaking out about this issue and were instrumental in ensuring the passage of the recent Family Law, which raises the minimum age of marriage for girls from 14 to 18, allows women to inherit property in the case of divorce, and legally recognizes traditional marriages. However, little capacity exists to implement the law. Included in this brief are recommendations to promote later, chosen, and legal marriage.

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Traditional Marriages and Attitudes to Gender Diversity at Work. IEDP Ideas for Leaders, December 2013. http://dx.doi.org/10.13007/288.

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