Development and Feasibility of a Group, Household Level Intervention To Improve Preconception Nutrition in Nepal

Background: In a setting such as Nepal with malnutrition and persistent poor maternal and infant health outcomes, developing interventions to improve the nutrition of preconception and pregnant women is essential. Aside from factors related to access and knowledge about diverse and adequate diets, inequitable gender norms and women’s low status and autonomy also feed into a lack of emphasis on women’s nutrition.Methods: In this paper we describe the three phases of the design of an intervention for newly married women, their husbands, and mothers-in-law in rural Nepal. We first discuss findings from a mixed methods formative phase, and how that fed into the design of the intervention itself, in close partnership with community members. We the describe the intervention, and findings from a mixed methods feasibility and acceptability pilot among 90 participants.Results: Our formative work highlighted not just lack of awareness about nutrition, but also how factors such as women eating last, and limited mobility, played into poor diets. Low lack of communication and household and community inequitable gender norms were also important factors. Thus we designed Sumadhur, an intervention that brought groups of households (newly married wife, husband, and mother-in-law) together weekly for 4 months to strengthen relationships and gain knowledge through interactive content. We found Sumadhur to be highly feasible and acceptable by all respondents, with most (83%) attending 80% of sessions or more, the majority (73%) of participants reported “no difficulties” in attending sessions, and 99% reporting that they would like it to continue. Pre/post surveys showed a decrease in the proportion of women of women eating last and increase in knowledge about nutrition in preconception and pregnant. Qualitative interviews suggested that respondents felt it made large impacts on their lives, in terms of strengthening relationships and trust, understanding each other, and changing behaviors.Conclusions: We show how a designing an intervention in close partnership with the target recipients and local stakeholders can lead to an intervention that is able to target complicated and culturally held practices and beliefs, positively benefit health and wellbeing, and that is very well received.Trial registration: ClinicalTrials.gov NCT04383847, registered 12/05/2020https://clinicaltrials.gov/ct2/show/results/NCT04383847?view=results

Development and Feasibility of a Group, Household Level Intervention To Improve Preconception Health in Rural Nepal.

Background: In a setting such as Nepal with malnutrition and persistent poor maternal and infant health outcomes, developing interventions to improve the nutrition of preconception and pregnant women is essential. Aside from factors related to access and knowledge about diverse and adequate diets, inequitable gender norms and women’s low status and autonomy also feed into a lack of emphasis on women’s nutrition.Methods: In this paper we describe the three phases of the design of an intervention for newly married women, their husbands, and mothers-in-law in rural Nepal. We first discuss findings from a mixed methods formative phase, and how that fed into the design of the intervention itself, in close partnership with community members. We the describe the intervention, and findings from a mixed methods feasibility and acceptability pilot among 90 participants.Results: Our formative work highlighted not just lack of awareness about nutrition, but also how factors such as women eating last, and limited mobility, played into poor diets. Low lack of communication and household and community inequitable gender norms were also important factors. Thus we designed Sumadhur, an intervention that brought groups of households (newly married wife, husband, and mother-in-law) together weekly for 4 months to strengthen relationships and gain knowledge through interactive content. We found Sumadhur to be highly feasible and acceptable by all respondents, with most (83%) attending 80% of sessions or more, the majority (73%) of participants reported “no difficulties” in attending sessions, and 99% reporting that they would like it to continue. Pre/post surveys showed a decrease in the proportion of women of women eating last and increase in knowledge about nutrition in preconception and pregnant. Qualitative interviews suggested that respondents felt it made large impacts on their lives, in terms of strengthening relationships and trust, understanding each other, and changing behaviors.Conclusions: We show how a designing an intervention in close partnership with the target recipients and local stakeholders can lead to an intervention that is able to target complicated and culturally held practices and beliefs, positively benefit health and wellbeing, and that is very well received.Trial registration: ClinicalTrials.gov NCT04383847, registered 05/12/2020https://clinicaltrials.gov/ct2/show/results/NCT04383847?view=results

ASUHAN KEBIDANAN PADA IBU HAMIL DENGAN MORNING SICKNESS DI KLINIK ROHUL SEHAT DESA RAMBAH

Pregnancy is an event that is very meaningful and eagerly awaited by every family, especially newly married couples. But sometimes the changes that occur at a time like this can cause physiological stress for the mother-to-be. The effect of pregnancy for each woman is different. In the first trimester, nausea and vomiting are common. Usually this is experienced in the morning or when smelling certain odors. This feeling of nausea is often called morning sickness. To comprehensively carry out midwifery care for antepartum in the first trimester with morning sickness at the Rohul Sehat Clinic, Rambah Village, using 7 steps of Varney management. This study uses an observational descriptive research method with a case study approach. Data collection techniques by means of interviews, physical examination and observation. After doing midwifery care with morning sickness which took place gradually with health education within 1 week has been resolved. It is hoped that it can provide more complete information to antepartum in the first trimester with morning sickness.

WOWEN SEXUAL DESIRES EXPERIENCES DURING HONEYMOON PERIODS

Background: Honeymoon is a vacation trip that is usually done by newly married couples to celebrate their wedding. The most beautiful moment awaited by newlywed couples, where everything still looks beautiful and sweet like honey. This study aimed to explore married women’s experience of their sexual desire during their honeymoon periods. Methods: The researcher conducted this qualitative study on six eligible married women who met the requirements for reproductive age. Data were collected using semi structured–interviews and analyzed using thematic methods. All of the participants in this study were obtained through purposive sampling. After being conducted, each interview was transcribed verbatim and read several times to achieve the sense of the whole and then, the key terms were highlighted as codes. After the initial classification of the codes, categories and themes gradually appeared. Results: a theme was found and divided into two categories:1) passionate and emotional sexual desires;2) Spontaneous and sensitive sexual desires Conclusions: During their honeymoon period, the majority of women experienced sexual desire that is spontaneous, sensitive or easily rises when stimulated, hence its getting more excited, and often this sexual desire even being so selfish and emotional, especially at their 'first night'.Keywords: experiences, honeymoon, qualitative research, sexual desire, women

Hubungan Antara Pengetahuan Tentang Kesehatan Reproduksi Dengan Pernikahan Dini Di Kecamatan Selajambe Kabupaten Kuningan Periode 2018-2019

Background : Early marriage according to Law number 16 of 2019 paragraph 7 mentioned marriage is allowed if men and women reach the age of 19 years. In Kuningan Regency, there is an increase in the early marriage incidence in 2016 to 2019. Cases of early marriage based on data in Religious Affair Office of Selajambe subdistrict as much as 18% including the high category of all marriages that occurred entered into early marriage in 2019. There is a match between the data obtained from Selajambe Primary Health Facility and Religious Affair Office of Selajambe subdistrict, i.e. the level of young marriage with the number of pregnancies in women aged ? 20 years. This study aims to find out the relationship between reproductive health knowledge and the rate of early marriage in Selajambe Subdistrict Kuningan Year 2020. Method : This research used quantitative analytical research with correlation research design, and cross sectional approach method. Research population is newly married women in 2018 to 2019 period, using purposive sampling techniques. Research sample of 30 respondents. Instruments used are questionnaires. Analysis of data used univariate and bivariate with Chi-Square test (X2) with (?) 0.05 degree of meaning. Research results : Most respondents aged > 20 years as many as 12 people (40%), and educated elementary / junior high school as many as 23 people (76.7%). Most married respondents have sufficient knowledge of reproductive health. The result of statistical analysis of Chi square obtained a value of p value 0.042 smaller than (?) 0.05. Conclusion : There is a relationship between knowledge about reproductive health and the level of early marriage in Selajambe Subdistrict, Kuningan District in 2020.

REDEFINISI MAKNA TRADISI BEGALAN OLEH SANGGAR SEKAR KANTIL DALAM RITUS PERNIKAHAN MASYARAKAT BANYUMAS

ABSTRAK Tradisi begalan adalah salah satu tradisi pernikahan yang ada pada masyarakat Kabupaten Banyumas yang sarat akan makna dan nasehat bagi pasangan pengantin yang baru saja menikah. Sanggar Sekar Kantil sebagai salah satu sanggar yang masih melestarikan sekaligus tempat bernaung bagi beberapa pelaku tradisi begalan yang ada di Kabupaten Banyumas memiliki pandangan baru terhadap tradisi begalan. Hasil penelitian menunjukan bahwa: 1) Proses pelaksanaan tradisi begalan oleh sanggar Sekar Kantil terdiri dari dua tahapan yaitu tahap persiapan dan tahap pelaksanaan. Tahap persiapan dilakukan oleh pelaku tradisi begalan untuk mempersiapkan segala sesuatu yang dibutuhkan dalam pelaksanaan tradisi begalan. Tahap pelaksaaan merupakan tahap dimana pelaku tradisi begalan melaksanakan pementasan tradisi begalan pada pernikahan masyarakat Banyumas. 2) Redefinisi makna tradisi begalan yang diberikan oleh sanggar Sekar Kantil terhadap tradisi begalan adalah pada arti tradisi begalan yang sebelumnya berasal dari kata begal yang artinya rampok menjadi besan gawa lantaran. Redefinisi juga diberikan kepada nama pelaku tradisi begalan yaitu danabau dan juru mertani serta penjelasan ubo rampe tradisi begalan yang dilaksanakan oleh sanggar Sekar kantil menggunakan sanepan atau othak athik gathuk.Kata kunci: Tradisi Begalan, Makna, Sanggar ABSTRACT Begalan tradition is one of the marriage traditions that exist in the Banyumas Regency society which is full of meaning and advice for newly married brides. Sekar Kantil Studio as one of the studios that still preserves as well as acting as a shelter for a number of performers of the begalan tradition in Banyumas Regency has a new view of the begalan tradition. The results of the research show that: 1) The process of implementing the begalan tradition by the Sekar Kantil studio consists of two stages: the preparatory stage and the implementation stage. The preparatory stage is carried out by the performers of the begalan tradition to prepare everything needed in the implementation of the begalan tradition. The implementation stage is the stage where the performers of traditions carry out the performance of traditions at the Banyumas community wedding. 2) The redefinition of the meaning of the tradition given by the Sekar Kantil studio to the tradition is that the tradition is derived from the word “begal” which means “robber” into “besan gawa lantaran”. Redefinition was also given to the names of performers of the begalan tradition, Danabau and Juru mertani, and also the explanation of the ubo rampe of the tradition carried out by the Sekar Kantil studio using sanepan or othak atihk gathuk.Keywords: Begalan Tradition, Meaning, Studio

TRADISI PANTAUAN BUNTING DALAM PERKAWINAN MASYARAKAT DESA SUKARAMI PAGARALAM

This research is entitled The Tradition of Monitoring Bunting in the Sukarami Village Community of Pagaralam, from the main point of this research: 1.How is the procession of the implementation of the Pantauan Bunting tradition in the marriage of the Sukarami village community. The purpose of this study was to find out the procession of the implementation of the pregnant monitoring tradition in marriage in the Sukarami village community. To find out the changes and developments in the marriage monitoring tradition of the Sukarami village community. From the results of the research carried out, the researchers found several new things that the Bunting Monitoring Tradition is a tradition that is still carried out by the Pasemah community, especially the Sukarami village community in a series of wedding ceremony activities in the form of invitations or invitations to eat from the local community for newly married couples. . This Bunting Monitoring tradition is carried out with the aim of profiting Muji Jurai or respecting descendants, as gratitude and respect for their descendants because someone is already married, or it can also be said as a gift from the community to the bride.

Leather and Sheepskin Clothes in the Wedding Ceremonies of the Middle Dnieper Ukrainians in the Late 19th — First Half of the 20th Century

The article considers the use of handicraft sheepskin and leather clothes in the wedding ceremonies of the Middle Dnieper Ukrainians in the late 19th – early 20th century. It is established that they have performed important ritual and protective functions. In particular, the ritual function means that clothes served as ritual attributes. In gifting ceremonies, the sheepskin and leather clothes had both practical and special semantic meanings (for example, by giving boots to the bride’s mother, the groom showed his respect and appreciation). The protective function is connected with ancient beliefs about the power of ritual attributes and magic acts. In particular, the leather in the culture of East Slavic people is associated with birth and renewal, while the sheepskin was the symbol of wealth and fertility. In wedding ceremonies, the sheepskin was associated with a cloud, while the wheat grains were thrown over the bridal couple as a symbol of rain and fertility. We may define pre-wedding, wedding, and post-wedding rituals with sheepskin and leather clothes. The most widespread pre-wedding ritual was gifting leather boots to the fiancée and sewing a flower into the fiancé’s sheepskin hat on the engagement day. A sheepskin coat turned inside out played an essential role in the Ukrainian traditional wedding. The highest level of concentration of various magical symbols is retraced in the ceremony of send-off and reception of a newly married couple. In post-wedding rituals, the sheepskin coat was used for costume games to introduce such characters as a bride and a groom, animals, gypsies, etc.