Hasil untuk "The family. Marriage. Woman"

Pasha Rezaei Bidakhovidi, Ali Baghaeisarabi, Asmeh Ghasemi

<table class="MsoTableGrid" style="width: 100.0%; border-collapse: collapse; border: none; mso-border-top-alt: dotted #92D050 1.5pt; mso-yfti-tbllook: 1184; mso-padding-alt: 0in 5.4pt 0in 5.4pt; mso-border-insideh: none; mso-border-insidev: 1.5pt dotted #00B0F0;" border="1" width="100%" cellspacing="0" cellpadding="0"> <tbody> <tr style="mso-yfti-irow: 0; mso-yfti-firstrow: yes; mso-yfti-lastrow: yes; height: 37.4pt;"> <td style="width: 66.82%; border-top: dotted #92D050 2.25pt; border-left: dotted #00B0F0 2.25pt; border-bottom: none; border-right: none; padding: 0in 5.4pt 0in 5.4pt; height: 37.4pt;" valign="top" width="66%"> <p class="MsoNormal" style="margin-bottom: 0in; line-height: normal;">&nbsp;</p> <p class="MsoNormal" style="margin-bottom: 0in; line-height: normal; text-align: left;"><span style="font-size: 10.0pt; font-family: 'Cambria',serif; mso-bidi-font-family: 'B Mitra'; color: windowtext; mso-bidi-language: FA;">Objective: Shush area of ​​Tehran has been one of the most important urban spaces for the production, distribution and spread of narcotics since before the revolution. Therefore, the present study was conducted with the aim of identifying distribution patterns, hangouts and places of prevalence of drugs among women in Shush region. The approach of ecological ecology and defenseless urban spaces was used for theoretical sensitivities.</span></p> <p class="MsoNormal" style="margin-bottom: 0in; line-height: normal; text-align: left;"><span style="font-size: 10.0pt; font-family: 'Cambria',serif; mso-bidi-font-family: 'B Mitra'; color: windowtext; mso-bidi-language: FA;"><span style="mso-spacerun: yes;">&nbsp;</span>Method: The research method was qualitative. The studied community were active organizations involved in addiction, including social associations, police force, as well as local trustees and historians of Tehran (especially south of Tehran). This way has been used in a purposeful way and with the use of semi-structured interviews in order to discover hangouts and their governing characteristics. Data were extracted using coding theme analysis and main and secondary themes. </span></p> <p class="MsoNormal" style="margin-bottom: 0in; line-height: normal; text-align: left;"><span style="font-size: 10.0pt; font-family: 'Cambria',serif; mso-bidi-font-family: 'B Mitra'; color: windowtext; mso-bidi-language: FA;">Findings: The findings show that we are witnessing four spatial patterns of "focal, scattered, point and cluster" of drugs in the urban area of ​​ </span><span style="font-size: 11.0pt; font-family: 'Cambria',serif; mso-bidi-font-family: 'B Mitra'; color: windowtext; mso-bidi-language: FA;">among women </span><span style="font-size: 10.0pt; font-family: 'Cambria',serif; mso-bidi-font-family: 'B Mitra'; color: windowtext; mso-bidi-language: FA;">Shush, which correspond to them in the order of hangouts such as "Shush square, rented houses and smokehouses". Red license plates, parking lots and parks<span style="mso-spacerun: yes;">&nbsp; </span>have been formed. The results of the research indicate that due to spatial fertility and chains, a kind of "situational normality" of drugs has been formed in the world of Sush around drugs, which, along with the traditional norms and values ​​of families and active groups in the region, has led to the institutionalization of drugs</span><span style="font-size: 11.0pt; font-family: 'Cambria',serif; mso-bidi-font-family: 'B Mitra'; color: windowtext; mso-bidi-language: FA;"> among women</span><span style="font-size: 10.0pt; font-family: 'Cambria',serif; mso-bidi-font-family: 'B Mitra'; color: windowtext; mso-bidi-language: FA;"> in this region. has been the region. In addition, in this process, the negative stigma and label has been removed to a large extent, so that it is configured in the spatial identity of Sush region and people do not show much resistance against it.</span></p> </td> </tr> </tbody> </table>

Bianca M. Stifani, Genesis Luigi, Genevieve Tam et al.

IntroductionIn the last decade, Venezuela has experienced a complex humanitarian crisis that has limited access to healthcare. We set out to describe Venezuelan women's experiences accessing sexual and reproductive health services, including abortion, which is heavily restricted by law.MethodsWe fielded an online survey in July of 2020 among Venezuelan women recruited through social media advertisements. We conducted descriptive statistical analyses using Excel and STATA SE Version 16.0.ResultsWe received 851 completed survey responses. Almost all respondents experienced significant hardship in the last year, including inflation (99%), worries about personal safety (86%), power outages (76%), and lack of access to clean water (74%) and medications (74%). Two thirds of respondents used contraception in the last two years, and almost half (44%) of respondents had difficulty accessing contraception during that same time period. About one fifth of respondents reported having had an abortion; of these, 63% used abortion pills, and 72% reported difficulties in the process. Half of those who had an abortion did it on their own, while the other half sought help – either from family members or friends (34%), from providers in the private health sector (14%), or from the Internet (12%).ConclusionsVenezuelan women who responded to our survey describe a harsh context with limited access to sexual and reproductive health services. However, they report relatively high rates of contraceptive use, and abortion seems to be common despite the restrictive legal setting.

Anna Maria Tri Anggraini, Maya Indrasti Notoprayitno

The existence of a consumer protection law and the ratification of the CRPD by the Indonesian government is expected to guarantee the safety and comfort of consumers, including persons with disabilities. Therefore, the problem of comparative regulation and institutional, as well as the supervision of the implementation of public services for persons with disabilities, is raised in Indonesia and Australia. Australia was chosen as a comparison because this country already has a comprehensive protection system for persons with disabilities and is fully committed to providing public service facilities. This research is a prescriptive normative research using secondary data consisting of primary legal materials and secondary legal materials. This study concludes that similar to Indonesia, the formation of regulations and policies in Australia in the public service sector for persons with disabilities has reached a technical level and is carried out in a coordinated manner between the center and the regions. The basic difference is that the institutional system that handles the planning, implementation, and supervision of public services for persons with disabilities in Indonesia is separated into various ministries and/or agencies so that it requires strengthening synergies at the central and regional levels so that the implementation of public services is guaranteed optimally.

Mohamad Faris Rusydi Rusly, M. M. Yasin, K. Kamaruddin et al.

Patient: Female, 75-year-old Final Diagnosis: Anxiety disorder • charm needle Symptoms: Anxiety • muscular pain • pain Medication: — Clinical Procedure: — Specialty: Family Medicine • Psychiatry • Psychology • Radiology Objective: Rare coexistence of disease or pathology Background: Charm needle, otherwise known as susuk, is a needle-shaped pin inserted subcutaneously into various body parts. It is most commonly inserted by shamans in the orofacial region to grant magical powers to the wearer, such as health, wealth, beauty, and other benefits. These talismans are prevalent among women in South-East Asia countries. Case Report: A 75-year-old woman presented with recurrent musculoskeletal symptoms over multiple sites, but physical assessment only revealed mild tenderness over the right hip joint. A plain pelvic radiograph showed incidental findings of susuk around the genital regions, with older skull and pelvic radiograph displaying similar findings. The patient had a susuk insertion more than 20 years ago for marriage stability and beauty. After this incidental discovery, the patient had repeated visits to the clinic to request more imaging to determine whether the susuk were still present after the shaman’s attempted mystical removal. She also developed persistent preoccupation, worry, and guilt related to the susuk presence and was referred to psychiatry for further assessment. She was diagnosed with generalized anxiety disorder. She was then started on psychotherapy and pharmacological treatment, with simultaneous spiritual therapy. Conclusions: This case report describes the link between susuk implantation and psychological illness. Even though there are no reports that specifically correlate susuk with generalized anxiety disorder, it has been established that guilt and shame have a strong relationship with anxiety.

Mahawitra Jayawardana, Silvia Rosa

. Women have been positioned as guilty beings when marriage is not blessed with descendants. They are demanded to be willing to be divorced for the sake of men to obtain children. This phenomenon does not only occur in the real world but is also represented by oral literature. This study aims to uncover the issue of women's neglect in the literary text entitled Kunaung Putri Bungsu Rindu Sekian. This study is qualitative. The data were gathered from the text of the Kerinci folklore. The unit of data research is in the form of literary codes contained in a series of lexia in the literary text. The data analyses were carried out semiologically by applying the theoretical concepts of Roland Barthes. The study indicates that the folklore text symbolically represents the neglect of the position of women in matrilineal society as a result of reproduction failure in the royal family in the Kerinci society. Women become guilty creatures when marriage is not blessed with a child. The woman's guilt must be paid for by the woman's willingness to accept the divorce verdict from her husband. Worse, the woman cannot refuse a proposition to reconcile from her ex. husband after he did not get offspring from another woman. The tragedy of the woman's painful fate is neutralized by men in a blanket in the name of eternal love. Women's negligence cannot be separated from the strong shackles of patriarchal power. Kunaung Putri Bungsu Rindu Sekian perfectly represents such a tragedy.

S. Bhargava

Marriage is a tightly controlled aspect of women’s lives in India. It marks a woman as a ‘well- settled’ adult. There are master narratives in India that govern when, whom and how women marry. This paper is a testimony to two young women resisting pressure to marry. It captures practices and ideas that were helpful in shifting our conversations from pathologising women and their families to challenging the larger sociopolitical master narratives that compel women to marry in pursuit of a thinly described ‘good life’. This paper illustrates women’s agency and knowledge about living an independent adult life. It invites ways of coming together with family to unite against pressure to marry.

Nathaniel Phuti Kgadima, G. Leburu

Alcilene Cavalcante

Neste artigo, abordamos os termos da representação lésbica em dois longas-metragens, de ficção, realizados por mulheres no Brasil, no período de ditadura civil-militar (1964-1985). Analisamos Marcados para viver (1976), de Maria do Rosário Nascimento e Silva, e Amor maldito (1984), de Adélia Sampaio.  Partimos de referenciais feministas do cinema, que reconhecem o jogo de (in)visibilidade lésbica em cinematografias, desde filmes clássicos de Hollywood, sustentando que, apesar de códigos de censura e do padrão de heterossexualidade compulsória ou de heteronormatividade, as lésbicas sempre apareceram neles, mesmo que de maneira fantasmagórica. ======= In this article, I address the terms of lesbian representation in two fictional feature films directed by women in Brazil during the period of civil-military dictatorship (1964-1985), namely Marcados para viver (1976), by Maria do Rosário Nascimento e Silva, and Amor maldito (1984), by Adélia Sampaio. Beginning with feminist references in cinema, which have recognized the play of lesbian (in)visibility in cinematographies since the classic age of Hollywood, I maintain that, despite censorship codes and the standard of compulsory heterosexuality or heteronormativity, lesbians have always been present, even if in a ghostly manner.

Katherine Ellis, Deborah Munro, Deborah Munro et al.

Endometriosis is a chronically painful, invasive, inflammatory disease, with limited treatment options and long delays to diagnosis, which impacts 10% of females in New Zealand.IntroductionAs part of a larger group discussion study, this paper covers three themes associated with endometriosis patient experiences: intensity of pain, diagnostic tool shortcomings and perspectives of treatment options.Materials and methodsThe goal of this research was the inclusion of patient voices to guide research priorities. In early 2022, 50 New Zealand endometriosis patients participated in anonymous, asynchronous, text-based group discussions on the VisionsLive platform. The patients ranged in age from 18–48. The patients answered 50 questions, 23 text-based and 27 quantitative, and then took part in online group discussions.Results and discussionThe average age of symptom onset was 15.3 years, while the average delay from symptom onset to a working or surgically confirmed diagnosis was 7.91 years. The top five reported symptoms within the cohort were pain-based, and the participants discussed the many impacts of this pain on their work and education. The four main diagnostic tools employed on this cohort were abdominal ultrasound (72%), transvaginal ultrasound (68%), laparoscopy (82%) and sharing their symptom history with a medical practitioner (88%). The most common emotions patients experienced following receiving a diagnosis of endometriosis were relief (86%), feeling overwhelmed (54%), and anger (32%). The main treatments offered to this cohort were pain relief (96%), laparoscopic surgery (84%) and the combined oral contraceptive pill (80%). Of these three treatments, only laparoscopic surgery was viewed positively by the majority of users, with 67% considering laparoscopy an effective treatment, compared to 46% of users for pain relief, and 25% of users for the combined oral contraceptive pill.ConclusionsGathering the voice of patients revealed that long delays to diagnosis and dismissal by medical practitioners frequently manifests as a reaction of relief by patients once diagnosed. Results also showed treatment options such as pain relief and hormonal medications were often considered ineffective, but were routinely offered as the first, or only, options for patients. It is therefore important that both quicker routes to diagnosis and more effective treatment options be developed.

Rhea Ashley Hoskin

Peny Ariani, G. G. Siregar, Purti Ayu Yessy Ariescha et al.

Marriage is a physical and spiritual bond in the form of a union between a man and a woman based on the desire to have offspring and a family. Basically, marriage is carried out by someone who has matured physically, psychologically and economically. However, in Indonesia, around 12-20% can still be found marriages that have not been accompanied by readiness from various aspects such as physical, economic, and knowledge of household life. This article uses qualitative and descriptive research methods that will explore more about early marriage and its relation to reproductive health. Early marriage is carried out by someone who is under 19 years old on average who is not ready for various aspects of marriage. This is likely to have an impact on reproductive health for both women and men. Therefore, various aspects of preparation are needed in carrying out the marriage so that efforts to avoid the negative impact of early marriage on reproductive health can be minimized

Hamdi Abdul Karim

Marriage is a sunnatullah whose provisions have been outlined, by marriage can make a person's life more calm, directed, happy and peaceful. Marriage is a sacred bond that is woven by a man and woman, called holy because it is governed by the teachings of Religion and then legalized by the rules of State legislation, customs and others.Happiness is a goal in a marriage that is expected by every married couple. Happiness is manifested in the domestic life of Sakinah Mawaddah Wa Rahmah. communication that is not good in the household can be a cause of disharmony in family life for example the occurrence of disagreement between husband / wife. So pre-marital guidance is needed for prospective husbands and wives who want to foster household life in order to face difficulties in marriage wisely.Pre-marital guidance for prospective bride and groom is a form of government concern for the validity of the marriage to be performed. The implementation is mandated by the government to the Ministry of Religion in this case the Office of Religious Affairs (KUA) in every district. The implementation of pre-marital guidance can run well if it is paid attention to and is carried out with management which includes the elements involved in this pre-marital guidance. The elements include subjects, objects, materials, methods and media for premarital guidance.

Esha Chatterjee, S. Desai

ABSTRACT India has seen a rise in the proportion of internal migrants between 1983 and 2007-08. Much of this increase is attributed to female marriage migrants. However, there is limited literature analysing the well-being of female marriage migrants in India. This paper seeks to examine whether women’s autonomy in the public sphere is a function of: (a) the geographical community where the woman resides, or (b) imagined communities (the mindset of the communities to which the woman’s family belongs), using multilevel mixed-effects logistic and ordered logistic regression. Analysing data from the India Human Development Survey (IHDS), 2012, for more than 34,000 ever-married women aged 15–49 years, the study finds that the communities in the mind (norms about marriage migration in the caste/sub-caste to which the woman’s family belongs) are more important than the physical communities to which the women have migrated, in relation to certain aspects of women’s physical autonomy and autonomy to participate in civic activities. In contrast, a woman’s economic autonomy is a function of both ‘imagined’ and ‘physical’ communities. Thus, the opportunities available to women who migrate for marriage are shaped by both geographical communities, and more importantly, by the norms in her community about marriage migration.

S. Harms

In this collection of short stories, the main linking character is Shayla Collins, an independent woman who feels strapped in a second marriage with a husband who mistreats her son, Elliott, from a previous marriage and rapidly plows the family into debilitating debt. As a result, how she reacts to and interacts with others is affected. Each piece follows her through a different stage in her life with different people in her life, but especially with her two children, Elliott and Kelsey. The collection spans from Shayla’s troubled marriage to the apparitions that appear in her middle age. Oftentimes the journey through the life of a woman with children, married or not, is fraught with obstacles and communication is challenging. And communication is essential to Shayla’s understanding of the events taking place in her life, and is a major theme of the collection. Shayla struggles with her divorce; with helping her daughter, Kelsey, through the divorce; with familial riffs that prevent her from having a normal relationship with her grandmother. When Shayla is in a life threatening accident, she is forced to become a better communicator with her then teenage children, and to understand the doubt and unhappiness in her own life. Shayla lives in fear of criticism and of being controlled which leads to isolation and depravation. In the words of Dorothy Allison, “though it will not always make us happy to read of the dark and dangerous places in our lives, the impact of our reality is the best we can ask”. Or as Shayla herself perceives it, “she didn’t know if she’d been shoved in the way, or rescued.” Revelations follows Shayla as different parts of her character are exposed in each subsequent story. It is revealed to Shayla through her encounters with family and others that in order to move forward, she must claim her own voice. The authors Margaret Atwood, Anne Tyler, and Tillie Olsen have influenced this body of work through their strong characters, haunting images in unusual situations, and the contemplative narratives inherent in their work.

P. Rathi, J. Pachauri

Holilur Rohman

An ideal marriage is a marriage that able to achieve the goal of becoming a family wedding sakinah, mawaddah wa rahmah . Al-Qur'an and Sunnah did not explain in detail about the limitations of marriageable age. There are three perspectives on the age limit to get married in Indonesia, first, the perspective of Islamic law, the second law No. 1 in 1974 allow a woman to get married at the age of 16 and men at age 19, the third, BKKBN which advocated age at marriage ideal namely the minimum age for women 21 years and for men 25 years old . B ut in different perspective, the ideal age of marriage maqasid shari'ah perspective for women 20 years and for men 25 years, because at this age considered to have been able to realize the goal wedding (maqasid shari'ah) such as: creating a family sakinah mawaddah wa rahmah, keeping the lineage, maintaining the pattern of family relationships, maintaining diversity and deemed ready in terms of economic, medical, psychological, social, religious. * * * Pernikahan yang ideal adalah pernikahan yang mampu mencapai tujuan pernikahan menjadi keluarga yang sakinah, mawaddah dan rahmah. Al-Qur’an dan as-Sunnah menjelaskan secara rinci tentang batasan usia menikah. Ada tiga perspektif mengenai batas usia menikah di Indonesia, pertama, perspektif hukum Islam, kedua, undang-undang no 1 1974 mengijinkan seorang perempuan menikah pada usia 16 tahun dan laki-laki pada usia 19 tahun, ketiga, BKKBN yang menganjurkan usia kawin yang ideal yaitu usia minimal bagi perempuan 21 tahun dan bagi laki-laki 25 tahun.. Akan tetapi usia ideal perkawinan perspektif maqasid shari’ah adalah bagi perempuan 20 tahun dan dan bagi laki-laki 25 tahun, karena pada usia ini dianggap telah mampu merealisasikan tujuan-tujuan pensyariatan pernikahan ( maqasid shari’ah ) seperti: menciptakan keluarga yang sakinah mawaddah wa rahmah, menjaga garis keturunan, menjaga pola hubungan keluarga, menjaga keberagamaan dan dipandang siap dalam hal aspek ekonomi, medis, psikologis, sosial, agama.

S. Kısa, Esen Savaş, Simge Zeyneloğlu et al.

Hotmauli Adina Riska, Diah Krisnatuti

Adolescence is development transitional developmental period between childhood and adulthood which includes biological change, cognitive, and social changes. The changes have a direct impact on their evaluation about themselves the attitudes and behavior of adolescents. The purpose of this research was to analyze the influence of self-esteem of girls who as second children and its correlation with parental acceptance-rejection (PAR) of the mother, and sibling interaction, and self-esteem among second-born adolescent girl. Samples of this research were 60 adolescent girls (30 with an older sister and 30 with an older brother). This was a cross-sectional study with purposive sampling. The result of this study showed that warmth dimension of sibling interaction of girl who has an older sister was higher than the girl who has an older brother. There was the positive correlation between girl’s age and mother’s education with acceptance dimension of PAR. Meanwhile, rejection dimension of PAR had a positive correlation with the relative power dimension of sibling interaction. Furthermore, hostility and rejection dimension of PAR had a positive correlation with conflict dimension of sibling interaction. Meanwhile, hostility, neglect, and rejection dimension of PAR had a negative correlation with sibling rivalry dimension of sibling interaction. Correlation test found that self-esteem of girls only correlated significantly with the entire dimension of PAR.

Dayna Chatman

حسین نازک تبار, سیده زهرا حسینی درونکلایی, انسیه بابایی

پژوهش حاضر با هدف بررسی رابطه سلامت معنوی، نگرش به ارتباط قبل ازدواج و دلزدگی زناشویی زنان متأهل انجام شد. این پژوهش از نوع پیمایش های توصیفی- همبستگی بود. جامعه آماری آن زنان متأهل ساکن شهر بابل بودند که با استفاده از فرمول کوکران، حجم نمونه پژوهش 384 نفر با شیوه نمونه‌گیری خوشه‌ای، پرسشنامه بین آن ها توزیع شده است. نتیجه آزمون تفاوت میانگین متغیرهای سلامت معنوی بر حسب اشتغال نشان داد که تفاوت معناداری بین میانگین سلامت معنوی بر حسب اشتغال وجود دارد. بر این اساس، غیر شاغل ها نسبت به شاغلین میزان بیش‌تری از سلامت معنوی را در زندگی خود برخوردارند. در مقابل، بین میانگین متغیرهای دلزدگی زناشوئی و نگرش به ارتباط قبل از ازدواج بر حسب اشتغال، تفاوت معناداری نداشته است.. همچنین، نتیجه تحلیل رگرسیون نشان داد که متغیرهای مستقل سلامت معنوی و نگرش به ارتباط قبل از ازدواج بر متغیر وابسته(دلزدگی زناشوئی) تأثیر دارد. در معادلة رگرسیونی چند متغیره نشان داده شد که از بین متغیرهای مستقل واردشده به معادله تنها متغیر مستقل نگرش به ارتباط قبل از ازدواج (با ضریب تاثیر 26/0) معنادار بوده و اثر متغیر سلامت معنوی بر میزان دلزدگی زناشوئی معنادار نبوده است.