新潮婚礼面面观

随着传统观念的转变，如今不少青年男女打破了沿袭多年的一成不变的婚礼格局，寻找自由空间，追求个性色彩，形成婚礼新潮．江南城市青年领导的这股新潮流，正逐渐向北延伸开来，时下，在杭州、南京、广州、北京、天津等地所流行的新潮婚礼，就有10余种，并不断翻出新的花样来．显示出了现代青年独特的创意与个性。婚礼新潮：摆脱束缚，追求个性传统的婚礼，讲究在大操大办中显示喜庆和热闹，新郎新娘举行婚礼主要是为了给别人看，以满足一种虚荣心理。如今许多年轻人不愿意在他人的束缚下举办婚礼，他们在追求个性化，走出家门，寻找新的感…     

一场西式婚礼的音乐盛宴

每对恋人心中都曾描绘过自己婚礼的样子，草地、白色婚纱、教堂……除了这些婚礼上该有哪些好听的音乐？从古代开始结婚的时候就会用音乐来表达那份喜庆的心情。敲着锣、打着鼓、吹着唢呐、放着鞭炮、抬着花轿．包括现在很多地方仍旧保持着这种传统的结婚方式。但是受到西方文化影响的我们．逐渐被婚纱教堂的仪式诱惑，当穿着黑皂的晚礼服和洁白神婚纱举行婚礼的当天，     

瑶族“逃婚”的新郎和“被抢”的新娘

瑶族古老而神秘的婚礼仪式不但有着很多的传奇色彩，也有着很深的民族文化底蕴。由于受外来文化的冲击极小，马鞍底的育棉瑶族还保留着自己传统和原生态的民族文化。其中，瑶族的传统婚俗就是一个独特的景象。     

浅谈婚礼主持人的语言风格建构

现下很多婚礼主持人普遍存在着整体水平不高,语言组织不流畅,表达不准确等问题,这些问题会给举办婚礼的双方和宾客造成尴尬的局面,甚至给新人带来不好的记忆。因此婚礼主持人建立独具个性的语言风格是十分必要的。     

女儿不是父母的印钞机

对于要自己投入很多钱的女人,男人不会认为她"尊贵",只不过比别人"贵"一些。父母如果把钱作为女儿婚姻的门槛,那娶你女儿的男人,自然只能把她当"货品"来看待!最近,听说了一段不同寻常的"婚事",在举行婚礼的前一周,男方突然宣布:婚礼取消了!"婚事"的主角吴岳和小惠恋爱两年了,但婚事却一直得不到双方家长的首肯。吴家父母的理由是:小惠的父母太难缠,跟这样的人家结亲,太辛苦!其实,小惠的父母不是坏人,     

害羞的心，温柔的心

十几年前,我参加一个同学的婚礼,那情景一直让我无法忘记。当婚礼按古老的程序进行到由新娘给客人们“敬烟”的时候,有很多人为了“刁难”新娘,任由新娘     

帮老人补办婚礼我赚了一百万

几十年前,人们迫于当时的条件,结婚时大多只是请亲友在一起吃顿饭,很多人甚至连简单的结婚仪式都没办。婚礼的“缺失“,无疑成了现在许多中老年夫妻的人生遗憾……能不能靠专为老人补办婚礼赚钱呢?     

80后的婚礼

2011年10月7日,我到美丽如画的中国文化历史名城——柳州,参加侄子的婚礼。婚礼选择在位于百里柳江、百里画廊之畔的柳州饭店柳州厅举行。婚礼的布置采用了典型的西方形式,主席台上背景只有英文字母＂WEDDING＂,却没有中国传统的＂红双喜＂大字。     

百年婚礼 上篇:不坐花轿的新娘(英文)

过去新娘都是坐着花轿从娘家到婆家的,上轿是结婚仪式的开始,也是女人生命的转折点,以后花轿逐渐从婚礼中消失,传统婚礼发生了革命性转变。     

时尚的个性婚礼策划师

花车迎亲,酒店宴客,最后喝得醉醺醺的亲友再闹一把洞房。如今追求个性和时尚的都市情侣,对这种“流水线”婚礼模式越来越感到单调乏味。于是,一种新职业悄然诞生——“个性婚礼策划师”。海归女孩刘蕾设计的游艇婚礼、草坪婚礼、假面狂欢婚礼风靡大上海,被多家媒体报道,就连外企老总结婚,都要请她策划帮忙呢!     

The changing Xiangxi Miao marriage practices in contemporary China

This essay describes elements of Xiangxi Miao marriage practices such as courtship, wedding ceremonies, and marriages between the Miao and Han, exploring how Xiangxi Miao marriage practices changed at the turn of this century, and disclosing social influences on the changes in marriage practices. The author uses a Miao village of Zalun as a case study. Through participant observation and intensive interviews, it was found that, before 2000, Xiangxi Miaos’ courtship practices and wedding ceremonies had strict processes and reflected agricultural rhythm. In addition, there were few marriages between the Miao and Han. Since the beginning of this century, Xiangxi Miao marriage practices have changed due to socioeconomic development, population mobility, and diverse communication between Miao young women and men. Dramatic shifts in marriage practices have produced social influences among Xiangxi Miao communities. The changes in marriage practices have promoted Xiangxi Miao free marriages, advancing social cohesion and acculturation. However, these changes have also increased numbers of criminals and problems of healthy growth and education of the stay-at-home children.     

New Methods for Describing What People Think*

Sociological research on what people think has been hampered by inadequate methods. These inadequacies are illustrated by Coleman's survey research and Burner's participant observation study. The ethnoscience approach in anthropology is developing improved methods for studying cognitive content, and the usefulness of these methods is illustrated by research on (1) wedding ceremonies, (2) kinship terminology and (3) norms and social change.     

Marriage Rituals as Reinforcers of Role Transitions: An Analysis of Weddings in The Netherlands

Using a nationally representative survey of married couples (N = 572) in The Netherlands, I analyze three characteristics of the contemporary western marriage ceremony: (a) whether couples give a wedding party, (b) whether couples have their marriage consecrated in church, and (c) whether couples go away on a honeymoon. Hypotheses are developed arguing that marriage ceremonies reinforce role transitions in two complementary ways: They reduce uncertainty about the new roles that people will occupy, and they provide approval for norm‐guided behavior. Multivariate analyses support the hypotheses. Elaborate marriage ceremonies are more common among couples for whom the transition to marriage is more drastic, and traditional values in the social context of the couple go hand in hand with a more elaborate marriage ceremony.     

The Three Rituals of Chinese Wedding

Wedding is a kind of ceremony to make sure the relationship between husband and wife in public places. So there is a custom to hold a wedding in every kind of culture. This paper analyzed the three rituals of Chinese Wedding and compare with the western wedding in terms of wedding places, the wedding banquet, and the wedding dress.     

Differences between Chinese and Western Wedding

Cultural differences between Chinese and western cultures result in the differences of wedding cultures. This thesis mainly gives an account of three aspects to reflect the differences in the wedding cultures between Chinese and the Western. To understand these diverse wedding not only broaden our knowledge, but also promote the communication of China and the West.     

IVF in a pro-natalist culture: Experiential accounts of Indian women

The paper discusses the subjective constructions and lived experiences of in-vitro fertilization (IVF) that are shaped by the ideologies of pro-natalism, pro-genetics and patriarchy prevalent in India. The booming IVF industry is situated amidst the dialectics of pro-natal culture and health policies directed towards population control. Being out of pocket expenditure sans insurance cover, IVF is afforded only by a small minority. Yet their availability is compelling, whereby childless couples feel obligated to try them out in order to absolve themselves of the guilt of not having tried enough. Across India, the fertility of women is celebrated through rites and rituals that commence at menarche and find reiteration at festivals and wedding ceremonies. Hence childless women bear the brunt of stigma, trauma and familial pressures that push them to turn to commercially operated fertility clinics in a bid to overcome childlessness along with guilt and shame associated with it.     

走向世界的中国结

中国结是中华古老文明中的一个侧面。由旧石器时代的缝衣打结而始，中国结到唐宋发展成一门装饰手艺，延续至明清朝成为流传于民间的艺术。现在中国结多用做室内装饰、亲友间的馈赠礼物及个人的随身饰物。中国结外观对称精致，符合中国传统装饰的习俗和审美观念。     

“难辨新娘”的仫佬族婚俗

仫佬族的接亲方式最有趣的是“送嫁十姊妹”．新娘过门前一个月．同村寨的同辈姑娘自愿组成十人傧相,到未婚新娘家做姐妹,与新娘日夜相伴．帮她做新鞋,缝嫁衣,备妆奁．成亲的那天．十姐妹与新娘打扮得一模一样。若非亲友,真不知谁是新娘．谁是傧相。到了新郎家,十一个姑娘一起登堂入室,热闹非常。     

百般风情中国

盘扣或称盘钮，是传统中国服装使用的一种纽扣，用来固定衣襟或作为装饰。盘扣虽小，却包含了中华民族的独特的文化内涵。近几年，盘扣作为一种传统的服饰手段又风靡一时，依然以极强的生命力丰富和美化着人们的生活。     

Adolescent Identity Formation and Rites of Passage: The Navajo Kinaaldá Ceremony for Girls

Psychosocial and anthropological conceptions of adolescent identity formation are reviewed relative to identity formation of American Indian adolescents. The Dunham, Kidwell, and Wilson (1986) ritual process paradigm, an extension of van Gennep's (1908/1960) tripartite rites of passage model, is presented as a useful approach to examine identity transformations embedded in pubertal coming‐of‐age ceremonies. The rich array of rituals that constitute rites of passage ceremonies are argued to lead to optimal identity formation as delineated by Erikson (1968, 1987a) . To illustrate a synthesis between psychosocial and anthropological approaches, the Navajo female pubertal coming‐of‐age ceremony called Kinaaldá is described and analyzed using the published literature, observations of two ceremonies, and discussions with experts on the topic. It is concluded that through a series of complex rituals, an identity is ascribed to the young woman that connects her and transforms her into the primary female supernatural being of the culture.