No abstract

This study examines the sustainable culture of the Labuhan Aji village community, namely Mappacci at Bugis traditional weddings. Which is where this culture is considered by the community to have an effect on the household that will be fostered by the two prospective brides. The purpose of this research is to know the implementation of Mappacci culture, what values exist in Mappacci culture, and the purpose of Mappacci. Mappacci culture is carried out at night before the wedding which is carried out by the bride and groom, where this mappacci is to purify themselves and release their maiden period, the process of implementing this mappacci culture is this mappacci culture, namely bridal showers, wearing bodo clothes, khatam Al -The Qur'an and the last one with zanji, the utensils provided are candles, pillows, sarongs, banana leaves, jackfruit leaves, and dun pacci. The values that exist in this mappacci culture are the value of chastity, the value of kinship, and the value of honesty

Marine fish is a major source of Omega-3 fatty acids (Eicosapentaenoic acid, EPA andDocosahexaenoic acid, DHA), which are now recognized worldwide as a key factor in human health. Thepresent study was conducted to depict the status of marine fish consumption in three districts (namely Feni,Lakhsmipur, and Noakhali) of greater Noakhali district, Bangladesh using a questionnaire survey in 240households during the month of May-June, 2018. Almost all the households (96%; n=230) consumed marinefishes. Price, availability, presence of inter-muscular bones, and characteristic fishy smell were the majorbarriers to marine fish consumption in the studied area. The average quantity of fresh and dried marine fishconsumed was 53.35 g/capita/day and 3.71 g/capita/day, respectively in greater Noakhali. Marine fresh fishconsumption in the three districts differed significantly (p<0.001). The highest (80.20±32.72 g) and thelowest (40.02±27.90 g) amount of marine fresh fish consumption were observed respectively, in Lakhsmipurand Feni district and the highest (4.19±7.47 g) and the lowest (3.47±4.87 g) amount of dried marine fishconsumption were observed respectively, in Feni and Noakhali district. About 32% of consumers consumedmarine fresh fish 3 to 6 times in a week whereas 46% of consumers consumed dried fish once in a month.Consumers belonging to high-income households consume more marine fish (57.11 g) than the low-incomehouseholds (49.33 g). Harpadon nehereus, Tenualosa ilisha, Otolithes cuvieri, Polynemous paradiseus, Mugilcephalus, Oxyurichthys microlepis, and Sillago domina were among the most frequently consumed marinefishes in the studied areas. About 76% of respondents perceived eating marine fish was good for health.Increased availability, lower price and creating awareness on health benefits may lead to increasing marinefish consumption among local people in the region.

This study aims to examine comprehensively about the perang timbung tradition which has a goal as a repellent to balaq and an expression of gratitude to Allah SWT. In addition, the tradition marries Islamic values in it. The method used is a qualitative descriptive approach. Data collection techniques used are interviews, observation and documentation, then analyzed deductively and inductively. The theory used to analyze the data is the theory of symbolic interactionism, integration theory and social interaction theory. The results of the study illustrate that the acculturation of religious practices in the perang timbung tradition has long been preserved by the people of Pejanggik Village as a form of gratitude to Allah SWT. Acculturation that occurs between Islam and the tradition of mutual benefit and need, Islamic religious practice is a symbol of devotion and a form of worship to Allah, and tradition is something that is believed to have been left by the ancestors who have values embedded in society such as the value of friendship, the value of gratitude and the value of gotong royong.. Islamic religious practices carried out in the perang timbung tradition such as dhikr, recitation of berzanji and sermons and prayers.

The cystic dilatation of the biliary tract is a rare disease and uncertain origin. It is recognized more frequently in children; however, its incidence comes increasing in adults, representing 20% of the cases. The aims of this study to demonstrate our experience with choledochal cyst and to evaluate morbimortality rates, discuss the aetiopathogenesis, presentation, management, and outcome with review of the literature. A retrospective study and review of the records of all the patients above 15 years, who underwent therapeutic intervention of choledochal cyst in Qillu Hospital of Jinan, China, was carried out. Ten cases of choledochal cyst were found, 8 female, with mean age 31 years. These included 8 cases of Todani type I and one case each of type II and type III. The predominant symptoms were abdominal pain and jaundice. Abdominal mass and past history of cholangitis and pancreatitis were seen in 2 patients. Investigations included ultrasound in 8 patients, CT in 7, ERCP in 3, and MRCP in 5. Surgical intervention included complete excision of the cyst with hepaticojejunostomy and cholecystectomy (Type I) excision of the diverticulum (Type II) and ERCP sphincterotomy (Type III). Malignancy was not seen in any patients. The long-term postoperative complications included cholangitis in two patients. Biliary tract cystic dilatation is a rare disease. However, its incidence is increasing in the adult population; so, it must be thought as differential diagnosis when facing obstructive jaundice.   JCMCTA 2015 ; 26 (2) : 67 - 72