Aim: This study was conducted to determine the sexual dysfunction and postpartum-related factors in Bandar Abbas women in 2016.
Material and Methods: This analytical cross-sectional study used systematic random sampling on 432 postpartum women referred to Bandar Abbas Healthcare Centers. Data were collected by Demographic and Obstetrics Questionnaire and Female Sexual Function Index (FSFI) Questionnaire through interview and were analyzed by using SPSS ver.22 method.
Results: The overall rate of sexual dysfunction was reported 85.95%. The most common postpartum sexual dysfunction was pain sexual dysfunction during sexual intercourse. The mean score of all types of sexual dysfunction increased over time after delivery except sexual satisfaction so that the mean score of sexual satisfaction did not show significant differences over time. There was a significant relationship between sexual dysfunction with factors such as duration of marriage (p< 0.001), number of children (p<0.001), familial relationship (p=0.028), episiotomy status (P=0.002) and contraceptive method (p=0.001).
Conclusion: Considering the high prevalence of sexual disorders in this study, healthcare systems need to pay more attention to this area. In order to promote the health status of the family and ultimate of the society, attention to sexual health as well as the early diagnosis and treatment of sexual dysfunction of couples are important, especially during pregnancy and after childbirth.
METHODS: We analyzed the association between ethnic as well as religious homogamy and woman's average number of offspring based on census data from ten countries provided by IPUMS international, encompassing a total of 1,485,433 married women aged 46-60 years (who have thus completed or almost completed reproduction) and their spouses.
RESULTS: We find a clear pro-fertile but nonadditive effect of both ethnic and religious homogamy, which is most pronounced in the case of double homogamy. Our results further indicate that homogamy for one trait may compensate for heterogamy of the other, albeit countries differ regarding which trait compensates for the other.
CONCLUSIONS: We suggest that the interaction between ethnic homogamy, religious homogamy, and reproduction provides an interesting example for gene-culture co-evolution.
Methods: This cross-sectional study was conducted on 377 community dwelling older adults 60 years and over living in Kashan, Iran. A multistage proportional random sampling technique was applied to obtain the sample. The grandparent -grandchildren relationship was measured by a researcher-developed 16-item scale. The data were analyzed using SPSS version 23 and AMOS 23.
Results: The mean age of the respondents was 70.42(SD = 8.20) years. About 62% of the respondents were female and 60.7% were married. The average score of grandparents-grandchild relationship was 67.60(SD = 12.47). The multiple linear regression analysis revealed a significant model (F (11, 365) = 19.05, P < 0.001), where information communication technology of grandparents, geographical distance between grandparents and grandchildren, and the quality of relationship between grandparents and parents of grandchildren were the most important predictors of the grandparents-grandchildren relationship.
Conclusion: The findings from the current study showed that status of grandparents-grandchildren relationship is moderate to high and influenced by some factors. It is, therefore, suggested that policymakers pay more attention to strengthening grandparent-grandchild relationship by providing educational programs for families and encouraging the elderly to learn and use information communication technology.
METHODS: 4,385 ever-married women, aged 18-83 years, from six rural districts, were interviewed to enquire about the types of their marriages. The data was collected through interviews conducted by trained female interviewers and analysed through SPSS-20.
RESULTS: Twelve percent marriages were the result of Vanni, Swara, Sang Chatti, Badal , Bazo i.e. to settle blood feuds; 58.7% were Watta-Satta / Pait Likhai i.e. exchange marriages and pledging a fetus; in 7.9% case bride was bought; 1.0% marriages were Badle-Sullah i.e to settle dispute other than murder and 0.1% women were married to Quran. The traditional marriages, where wishes of both families and consent of the couple to be married are also considered, constituted 20.3%. The prevalence of Vanni, Swara / Sang Chatti / Badal / Bazo was the highest in Balochistan (22-24%) followed by Sindh (5-17%) and the least in Punjab (0-4%). The other practices in Balochistan were selling the bride (10-17%), Badle-Sulah (3%) and marriage to Quran (1%). Watta Satta was most prevalent in Sindh (66-78%), where 3-13% brides were bought. In Punjab also Watta-Satta was common (44-47%), where 0.5-4% brides were bought and 0.3-3% marriages were Budle-Sullah.
CONCLUSIONS: Since laws against these harmful customs exist but are not applied forcefully, there is a great need to create massive awareness against such customs.
Methods: Patients presenting to the emergency department from August to October 2014 due to MVA-related injuries were recruited. After a period of at least one month, they were followed-up and screened using the validated Malay Post Traumatic Stress Disorder Checklist Civilian version. A score of 30 was chosen as the cut-off point for PTSD.
Results: In total, 112 patients presented to the emergency department following MVAs during the study period. Of these, 60.7% agreed for the follow-up. Among the respondents, the mean age was 26 years, 91.2% were males, 66.2% were married, 85.3% were Malays and 88.3% were Muslims. The calculated incidence of PTSD was 7.4%. There was no significant difference noted between the PTSD and non-PTSD groups.
Conclusion: A considerable number of MVA victims in Malaysia may develop PTSD after the accident. Further research is needed to explore the factors that contribute or protect to develop the condition.