jArranged Marriages in Japan

y y y

Print Email FaceBook

One would hardly think that Japan, being the contemporary society that it is, still practices arranged marriages at least in some parts of the countryside. But then again, in certain Asian countries the practice is rather widespread, so it is only natural that Japan would have its own version. Arranged Marriages in Japan - Understanding the Omiai System Arranged marriages in Japan are now in the minority because one report says that over 70% of Japanese marriages are based on love. The remaining 30% are arranged or what the Japanese call omiai. An integral part of omiai is a nakodo a person who serves as a go-between between parents and children. Parents engage the services of a nakodo who is known for his expertise in these matters and also for his knowledge of the marrying parties, making him the best judge in deciding the degree of compatibility of the marrying parties. A nakodo therefore possesses important knowledge of each potential spouses educational achievements, socio-economic status and family background in order for him to be able to decide if they are ideally or wrongly matched. When the nakodo decides it is a good match, a meeting is then arranged between man and woman; parents of both are normally present during the first meeting. After the first meeting, the couple will go out and decide whether or not they should marry. It may seem like an assembly line type of marriage but lets not forget that the Japanese people have hectic schedules and work long hours, and may consider it more appropriate if someone else looked after the preliminaries given their lack of time. Nakodos are not matchmaking agencies the way we know them in the west. Usually theyre just good friends of the parents and want to be able to help in looking for matches. Although not necessary, some grateful parents or the groom himself may give a nakodo about 10% of the cash gift that he gives the bride to express his appreciation. For her part, it enables the woman to pay for all the wedding expenses. In some cases, the role of the nakodo goes beyond that of arranging a marriage. Aside from bringing two suitable people together, he also serves as a marriage counsellor when the couple have major arguments about any aspect of their marriage. This may explain why very few arranged marriages in Japan fail.

Arranged Marriages in Japan - Concept of Love Love holds as much meaning in Japanese marriages, whether or not theyre arranged. The proof lies in the romantic literature of the country produced by Japanese novelists who romanticize about love and its related concepts. The Japanese, however, are no exception to the popular belief that loveless arranged marriages succeed because love is such a fleeting sentiment anyway and fades away with time. It is difficult to ascertain what one writer said that after ten years of marriage and a few children, a mans sexual desire for his wife wanes. He is therefore free to seek sexual gratification with other women. In another article we read, however, the Japanese are said to be getting tired of man-woman relationships, and therefore of sex. Are they now finding it more difficult to sustain lasting relationships, because theyd rather shy away from the hassles of conjugal partnerships? Japanese Relationships: Are they on the Downswing? It seems to be that way, USA Todays Paul Wiseman reports. Wiseman, who titled his 2004 piece, No Sex Please Were Japanese, he based his thesis on emerging trends in Japan, one of which was the youths lack of interest in sex. This indifference was made crystal clear, he said, when a national magazine, AERA published its headline saying, young people, dont hate sex. If Wisemans observations still hold water, the future doesnt look very bright for the countrys dwindling birth rate. So much for arranged marriages. Could the nakodo be stripped of his profession soon? Wiseman calls it the disconnect of genders because Japanese men and women cant be bothered about relationships anymore, calling them messy and tiring. Acoording to Wiseman, as the country struggles to regain its economic stability, the social recession is manifesting itself in the marriage and birth rates and in sex. In the last two years, the marriage rate dropped, the birth rate declined in the last three years, and there are reports are that the sale of condoms went down and the bookings of love-hotels are not as frequent. If these trends persist, it would be interesting to see the survival rate of arranged marriages in Japans rural sectors. Whether Wisemans observations were culled strictly from the urban areas or is a general profile of the country, then the community of efforts must mobilize and ensure that the tradition of arranged marriages must not be allowed to languish; nakodas must also try to be innovative and creative in their matchmaking tasks if they aspire to be around for a long, long time. Arranged Marriages in Japan - Final Thoughts Even if conjugal relationships are on the wane, as reports would have it, the debate on the advantages and disadvantages of arranged marriages omiai versus that of renai (love-based

marriages) is very much alive. Japan shares the belief of other countries and cultures that arranged marriages tend to be more successful because they put more emphasis on the man being a breadwinner for the family and the woman being a symbol of cultural refinement (flower arranging and tea ceremony skills are highly valued). When much older men and women get married, chances are that their marriages are arranged. If Socrates were alive today and living in Japan, hed say, my advice to you is to get married. If you find a good wife, you'll be happy; if not, you'll become a philosopher.

Arranged Marriages
Arranged Marriages : should the parents decide Some people believe in love at first sight, while others believe it takes time to love someone. In life having a companion is a very important factor. It s hard to form a good relationship right when you meet that person. It takes time, patience, and trust to love that person and positively is sure it will last. If a relationship goes well, it will eventually end in marriage. Some cultures in the world however don t allow their children to meet that special someone on their own. So you ask then how would they meet someone that arranged marriages. they would love and get married to. This brings me to the tradition of Arranged marriages have been around in parts of the Middle East and Asia as long as the institution of marriage itself. In the arranged world, they say marriage comes first and love later. The question is what is an arranged marriage? Arranged marriages for the previous generations were arranged solely by the parents. The boy or girl probably wouldn t even see each other before the wedding, depending on the parents. The parents by word of mouth from a friend or relative would hear of someone s son or daughter. Than they would go and approach the family if they were

Arranged Marriages Essays

At one time, the custom of arranged marriages, was a common and widespread practice. For political reasons, religious reasons, economic reasons or reasons of lineage, arranged marriages were not only commonplace but expected. Now, however, that custom has mostly gone the way of the past. But not in all regions of the world or religions. In fact, in some regions, such as Iran, Japan, and India, the custom of arranged marriages is still widely practiced. Arranged marriages essays explore this custom and the different viewpoints expressed regarding it. Similar to essays on love and essays on same-sex marriage, arranged marriages essays discuss the value of love and marriage. Since people tend to take a strong side on either side of this issue, arranged marriages essays make very good argumentative essays or persuasive essays. Arranged marriages essays need to explore a number of different aspect of this custom, including its history, which cultures, countries, and religions still practice it, and the reasons why. The dowry, often required in Muslim regions that practice arranged marriages, should also be explained in arranged marriages essays. In addition, arranged marriages essays should look into what recourse there is for couples who are unhappy in arranged marriages. Can they get divorced? What is their status if they divorce? What happens to the children of this couple? Most Western cultures view this practice as highly oppressive of women and entirely biased in favor of men. This opinion, as well as the opinion of those in favor of the practice and why they are in favor need to be explored in detail as well. Another interesting point of information to

include in arranged marriages essays is the criteria parents use in determining the appropriate match for their child. Some of these criteria are enumerated below:
1. 2. 3. 4. 5. Affluence Religion Family status Profession Dowry size (for parents of the groom)

Yet another interesting approach to take is to compare arranged marriages to marriages where the couple choose their mates themselves. The happiness of the couples, family life, quality of life, and success of the marriages are factors that can be compared. For help writing arranged marriages essays, make sure you consult reliable source material such as examples of essays on arranged marriages or the list of suggested sources you can find on the Essay 411 site. After all, only with reliable sources will you be able to write a comprehensive, quality essay.

Welcome to World Wedding Traditions

This site will examine and explain wedding traditions from around the world. A wedding is the ceremony in which two people are united in marriage or a similar institution. Wedding traditions and customs vary greatly between cultures, ethnic groups, religions, countries, and social classes. Most wedding ceremonies involve an exchange of wedding vows by the couple, presentation of a gift (offering, ring(s), symbolic item, flowers, money), and a public proclamation of marriage by an authority figure or leader. Special wedding garments are often worn, and the ceremony is followed by a wedding reception. Music, poetry, prayers or readings from Scripture or literature also may be incorporated into the ceremony. A number of cultures have adopted the traditional Western custom of the white wedding, in which a bride wears a white dress and veil. This tradition was popularized through the wedding of Queen Victoria. Some say Victoria's choice of a white gown may have simply been a sign of extravagance, but may have also been influenced by the values she held which emphasized sexual purity. Within the modern 'white wedding' tradition, a white dress and veil are unusual choices for a woman's second or subsequent wedding. The notion that a white gown might symbolize sexual purity has been long abandoned, and is criticized by etiquette writers like Judith Martin as distasteful. The use of a wedding ring has long been part of religious weddings in Europe and America, but the origin of the tradition is unclear. Historians like Vicky Howard point out that belief in the "ancient" quality of the practice are most likely a modern invention.

"Double ring" ceremonies are also a modern practice, a groom's wedding band not appearing in the United States until the early 20th Century. The wedding is often followed by a reception, in which the rituals may include toasting the newlyweds, their first dance as spouses, and the cutting of a wedding cake. Muslim Weddings Although Christian weddings in the Arab World bear similarities to Western weddings, Muslim weddings in the Arab countries are influenced by Muslim traditions. Muslim weddings start with a Sheikh and Al-kitaab (book) for the bride and groom. A wedding is not Islamically valid unless both bride and groom are willing, and the groom is often encouraged to visit her before the wedding (as advised in many a-%ad+th of the Islamic prophet Muhammad). However, these visits must be chaperoned to ensure purity of action between the two. Men and women in wedding ceremonies and receptions are segregated, with areas for men and for women. Chinese Weddings Traditional Chinese marriage is a ceremonial ritual within Chinese societies that involve a marriage established by pre-arrangement between families. Within Chinese culture, romantic love was allowed, and monogamy was the norm for most ordinary citizens. A band of musicians with gongs and flute-like instruments accompanies the bride parade to groom's home. Similar music is also played at the wedding banquet. Depending on the region that the bride hails from, Chinese weddings will have different traditions such as Tea Ceremony or the use of a wedding emcee. Also in modern times, Chinese couples will often go to photo studios to take "glamour shots" posing in multiple gowns and various backgrounds. Cantonese Weddings Most Cantonese wedding rituals follow the main Chinese wedding traditions, although some rituals are particular to the Cantonese people. In a Cantonese wedding the bride price is based on the groom's economic status. The idea of "selling the daughter" or bride isn't a phrase that is used often therefore the price of the bride isn't too demanding. Most of the time the bride price is in the form of gold jewelry, fine fabric, or money, even a roast pig which symbolizes the bride to be a virgin. Wedding presents are given by the elderly couples or couples that are older than the newlyweds and tea is served by the younger family members. French Weddings In France, only civil weddings are legally recognized and they are performed in the town hall by the mayor (or another civil servant acting on his/her behalf). At least one of the spouses must reside in the town where the ceremony takes place. Since many people choose to also have a

religious wedding, the religious ceremony often takes place immediately after the civil one. Town halls often offer a more elaborate ceremony for couples who do not wish to marry religiously. If the two ceremonies take place separately, the civil one will usually include close family and witnesses. Once the civil ceremony is complete, the couple will receive a livret de famille, a booklet where a copy of the marriage certificate is recorded. This is an official document and, should the couple have children, each child's birth certificate will be recorded in the livret de famille too. The civil ceremony in France is free of charge. In smaller French towns, the groom may meet his fiance at her home on the day of the wedding and escort her to the chapel where the ceremony is being held. As the couple proceeds to the chapel, children will stretch long white ribbons across the road which the bride will cut as she passes. At the chapel, the bride and groom are seated on two red velvet chairs underneath a silk canopy called a carre. Laurel leaves may be scattered across their paths when they exit the chapel. Sometimes small coins are also tossed for the children to gather. At the reception, the couple customarily uses a toasting cup called a Coupe de Mariage. The origin of giving this toast began in France, when a small piece of toast was literally dropped into the couple's wine to ensure a healthy life. The couple would lift their glass to "a toast", as is common in Western culture today. Some couples choose to serve a croquembouche instead of a wedding cake. This dessert is a pyramid of crme-filled pastry puffs, drizzled with a caramel glaze. At a more boisterous wedding, tradition involves continuing the celebration until very late at night. After the reception, those invited to the wedding will gather outside the newlyweds' window and bang pots and pans; this is called a shivaree. They are then invited into the house for some more drinks in the couple's honor, after which the couple is finally allowed to be alone for their first night together as husband and wife. This practice spread throughout France as a way to celebrate special occasions. Decorative replicas of these special sabres can be purchased from artisans in Lyon, (the French capital of cutlery). Greek Weddings Marriage in the Eastern Orthodox Church Two or three days before the wedding, the couple organizes a celebration called Krevati (Greek for bed) in their new home. In Krevati, friends and relatives of the couple put money and young children on the couple's new bed for prosperity and fertility in their life. After the custom, they usually have a party with food and music. On the day of the wedding, usually Saturday, but also Friday or Sunday, the groom cannot see the bride until the wedding ceremony. The groom usually arrives first in church and waits for

bride, who usually arrives late. After they exchange flower bouquets, they have the wedding ceremony, where the best man puts the wedding rings and crowns on the couple. The couple drink red wine from the same glass (between one and three sips, depending on the tradition). This is not "communion" in the formal religious sense, but about sharing the cup of life. At the end of the wedding ceremony, as the newly wedded pair leave the church, the guests throw rice and flowers for fertility and felicity. Special guests, such as close friends and family receive sugar-coated almonds (traditionally an odd number, usually seven but sometimes five) as a gift from the couple. Most Greek ceremonies are Orthodox. After the ceremony, usually the couple hold a great wedding party in some place with plenty of food, drinks, music and dance, usually until next morning. The wedding party starts with the invited people waiting for the couple, who usually come after some time. They start the party dancing blues and eating a piece of their wedding cake. In some point of the party, they also dance the traditional zeibekiko (groom) and iftetelli (bride). In many places of Greece, where they hold a more traditional wedding, they usually play only traditional music and eat local food. For example in the region of Cyclades, they eat the traditional pasteli (solid honey with sesame) and in the region of Crete they cook rice with goat. In most traditional weddings, they bake whole animals like pigs, goats or sheep just like the Greek Easter celebration. Before the church ceremony, especially in smaller areas, usually friends and relatives of the bride and the groom, accompanies them separately to the church playing traditional instruments, according to the region A typical Greek wedding will usually have more than 100 invited people (but usually 250-500) who are friends, siblings, grandparents, uncles, aunts, first or second cousins, neighbors and colleagues. It is common to have guests whom the couple has never met before. This is because the people who will be invited are usually determined by the parents of the couple and not by the couple themselves. Traditionally, the whole village would have attended the wedding, so very often the parents invite friends of theirs and their children, to the weddings of their own children. There are many other traditions which are local to their regional areas. One famous tradition is the pinning of money on the bride's dress. This custom originated in one part of Greece, where it is a substitute for wedding presents, however it has become more widespread recently. Italian Weddings In some parts of Italy, a party, known as a Serenade, is thrown outside of the bride's home by the groom. His family and friends come and wait for the bride, entertaining themselves until she appears. The groom then sings to his bride to further seduce her. Once his song is sung, the party ends. The day of the wedding, the groomsmen try their hardest to make the groom as uncomfortable as possible by saying things like "Maybe she forgot where the church is". It is also traditional for the grooms family to give a dowry to the bride and to provide the

engagement ring. The bride's family is then responsible for receiving the guests of the wedding in their home for a reception afterward. The color green is very important in the Italian wedding. In Italy, the tradition of something blue is replaced with something green. This color brings good luck to the married couple. The veil and bridesmaids also were important in an Italian wedding. The tradition began in Ancient Rome when the veil was used to hide the bride from any spirits that would corrupt her and the bridesmaids were to wear similar outfits so that the evil spirits were further confused. An old Roman custom was that brides threw nuts at rejected suitors as they left the ceremony.[12] After dessert, more dancing commences, gifts are given, and the guests eventually begin to leave. In Southern Italy, as the guests leave, they hand envelopes of money to the bride and groom, who return the gift with a wedding favor or bomboniere, a small token of appreciation. Polish Weddings In Polish weddings the celebrations may continue for two or three days. In the past, the engagement ceremony was organized by the future groom as a formal family gathering, during which he asked his chosen lady to marry him. In the recent years this custom has changed and today an engagement is much more personal and intimate. An elegant dinner party afterward is still a nice way to inform the closest family members about the couples' decision to get married. In some regions of Poland the tradition to invite the wedding guests in person is still upheld. Many young couples, accompanied by the parents, visit their family and friends to hand them the wedding invitations personally. According to the old tradition a groom arrives with his parents at the house of a bride just before the wedding ceremony. At that time both parents and parents-in-law give a young couple their blessing. The couple enter the church together and walks up to the altar followed by two witnesses and the parents. In Poland it is quite unusual for the bride to be walked down the aisle or to have bridesmaids and groomsmen in a wedding. The couple is assisted by two witnesses, a man (usually grooms' side) and a woman (usually brides' side) who are either family members or close friends. The Polish bride traditionally wears a white dress and a veil. The groom, on the other hand usually wears a fitted suit with a bow tie and a boutonnire that matches the brides' bouquet. During the ceremony wedding rings are exchanged and both the husband and wife wear them on their right hand. Right after the ceremony the closest family and all the guest form a line in the front of the church to congratulate the newlyweds and wish them love and happiness. As soon as the married couple leave the church they get showered with rice for luck or guests drop coins at their feet for them to pick up. This is done to ensure a good and prosperous future for the newlyweds. Once all the guests have showered the couple with kisses, hugs and flowers everyone heads to

the reception. It is a custom in Poland to prepare "passing gates" on the way to the reception for the newlyweds who, in order to pass, have to give the "gate keepers" some vodka. This is a misinterpretation of an earlier tradition, where the "passing gates" were built if the bride was an orphan and money collected by "gate keepers" from the guests was handed over to the bride as her dowry (being an orphan usually implied poverty). The married couple is welcomed at the reception place by the parents with bread and salt. The bread symbolizes the prosperity, salt stands for hardship of life, the parents wish the young couple that they never go hungry and learn how to deal with every day hardships together. The wedding party lasts (and the bride and groom remain) until the last guest leaves, usually until morning. In Poland, movements like Human Liberties Crusade or Wedding of the Weddings promote nonalcoholic wedding celebrations. Scottish Weddings Scotland is a popular place for young English couples to get married since, in Scotland, parents' permission is not required if both the bride and groom are old enough to legally be married (16). In England it was the case that if either was 16 or 17 then the permission of parents had to be sought. Thus Scotland, and especially the blacksmith's at Gretna Green, became a very popular place for couples to elope to, especially those under 18 and usually living in England. Gretna Green now hosts hundreds of weddings a year and is Scotland's third most popular tourist attraction. Customs: * The bride's family sends invitations on behalf of the couple to the wedding guests, addressed by hand. The couple may send the invitations themselves, especially if they are more middleaged. The invites will specify if the invitation is for ceremony and/or reception and/or evening following the meal at the reception. * Guests send or deliver wedding gifts to the bride's family home before the wedding day. Alternatively, the couple may register at department store and have a list of gifts there. The shop then organizes delivery, usually to the bride's parents' house or to the reception venue. * A wedding ceremony takes place at a church, register office or possibly another favorite location, such as a hilltop. In this regard Scotland differs significantly from England where only pre-approved public locations may be used for the wedding ceremony. Most ceremonies take place mid afternoon and last about half an hour during which the marriage schedule is signed by the couple and two witnesses, usually the best man and chief bridesmaid. * The newly wed couple may leave the ceremony to the sound of bagpipes. * There is a wedding reception following the ceremony, usually at a different venue.

* The bridal party lines up in a receiving line and the wedding guests file past, introducing themselves. * Usually a drink is served while the guests and bridal party mingle. In some cases the drink may be whisky or wine with a non alcoholic alternative. * The best man and bride's father toast the bride and groom with personal thoughts, stories, and well-wishes, usually humorous. The groom then follows with a response on behalf of his bride. Champagne is usually provided for the toast. * There is nearly always dancing following the meal. Often in Scotland this takes the form of a cilidh, a night of informal traditional Scottish dancing in couples and groups to live traditional music. The first dance is led by the bride and groom, followed by the rest of the bridal party and finally the guests. * The cake-cutting ceremony takes place; the bride and groom jointly hold a cake cutter and cut the first pieces of the wedding cake. * Gifts are not opened at the reception; they are either opened ahead of time and sometimes displayed at the reception, or if guests could not deliver gifts ahead of time, they are placed on a table at the reception for the bride and groom to take home with them and open later. * A sprig of white heather is usually worn as a buttonhole for good luck. * It is the norm for the groom and much of the male bridal party and guests to wear kilts, although suits are also worn. Kilts and Highland dress are often rented for this purpose [citation required]. Handfasting Handfasting is an ancient Celtic wedding ritual in which the bride's and groom's hands are tied together . hence the phrase "tying the knot". "Handfasting" is favored by practitioners of Celticbased religions and spiritual traditions, such as Wicca and Druidism. Swedish Weddings In a Swedish church wedding, the priest generally doesn't say when the couple may kiss each other, in contrast to Anglo-Saxon traditions. It is probably because the kiss doesn't traditionally belong to Swedish wedding customs, but has relatively recently been associated with marriage. In Swedish weddings, the bride and groom usually go down the aisle together, rather than the bride being escorted by her father. Filipino Weddings The groom usually wears the Barong Tagalog during the wedding, along with the male

attendants, though nowadays the wealthy opt to don Western attire such as a tuxedo. Weddings held within the same year by two siblings, usually sisters, called Sukob are frowned upon as it is regarded as bad luck. Some hold it that the wedding rings dropping to the ground is a portent of bad luck (this is usually said to the ring bearer to ensure that the child is careful in handling the rings). Money, in the form of paper bills, is sometimes taped or pinned to the groom and bride's dress during their first dance. Indian Weddings Indian weddings continue for several days. Due to the diversity of Indian culture, the wedding style, ceremony and rituals may vary greatly from amongst various states, regions, religions and castes. While the Christians of India usually follow a more or less Western wedding ceremony, the Indian Hindus, Muslims, Jains and Sikhs follow traditions quite different from the West. It is quite common that during the traditional wedding days, there would be a tilak ceremony (where the groom is anointed on his forehead), a ceremony for adorning the bride's hand and feet with henna (called mehendi) accompanied by Ladies' Sangeet (music and dance), and many other prewedding ceremonies. Another important ceremony is the "Haldi" program where the bride and the groom are anointed with turmeric paste. All the close relatives make sure that they have anointed the couple with turmeric.On the day (i.e. late evening) of the wedding proper, the Bridegroom, his friends and relatives come singing and dancing to the wedding site in a procession called baraat, and then the religious rituals take place to solemnize the wedding according to the religion of the couple. While the groom may wear traditional Sherwani or dhoti or Western suit, his face is usually veiled with a mini-curtain of flowers called sehra. The bride (Hindu or Muslim) always wears red clothes, never white because white symbolizes widowhood in Indian culture. In Southern and Eastern states the bride usually wears a red Sari, but in northern and central states the preferred garment is a decorated skirt-blouse and veil called lehenga. After the solemnization of marriage, the bride departs with her husband. This is a very sad event for the bride's relatives because traditionally she is supposed to permanently "breakoff" her relations with her blood relatives to join her husband's family. The wedding may be followed by a "reception" by the groom's parents at the groom's place. While gifts and money to the couple are commonly given, the traditional dowry from the bride's parents to the couple is now officially forbidden by law. Japanese Weddings Japanese wedding customs fall into two categories: traditional Shinto ceremonies, and modern Western-style ceremonies. In either case, the couple must first be legally married by filing for marriage at their local government office, and the official documentation must be produced in order for the ceremony to be held. Before ever getting married there are two types of mate selection that may occur with the couple: (1) miai, or an arranged marriage and (2) ren ai, or a love match. The Japanese bride-to-be may be painted pure white from head to toe, visibly declaring her maiden status to the gods. Two choices of headgear exist. One, the watabMshi, is a white hood; the other, called the tsunokakushi, serves to hide the bride's 'horns of jealousy.' It also symbolizes the bride's intention to become a gentle and obedient wife. A traditional Japanese wedding ceremony

Traditional Japanese wedding customs (shinzen shiki) involve an elaborate ceremony held at a Shinto shrine. Japanese weddings are being increasingly extravagant with all the elaborate details placed into thought. However, in some cases, younger generations choose to abandon the formal ways by having a "no host party" for a wedding. In this situation, the guests include mainly of the couple's friends who pay an attendance fee. In recent years, the "Western Style Wedding" (influenced by Christian weddings) has become the choice of most couples in Japan. An industry has sprung up, dedicated to providing couples with a ceremony modeled after church rituals. Japanese western style weddings are generally held in a chapel, either in a simple or elaborate ceremony, often at a dedicated wedding chapel within a hotel. Before the ceremony, there is a rehearsal. Often during this rehearsal, the bride's mother lowers the veil for her daughter, signifying the last act that a mother can do for her daughter, before "giving her away". The father of the bride, much like in Western ceremonies, walks the bride down the aisle to her awaiting groom. After the rehearsal comes the procession. The wedding celebrant will often wear a wedding cross, or cana, a cross with two interlocking wedding rings attached, which symbolize a couple's commitment to sharing a life together in the bonds of holy matrimony. The wedding celebrant gives a brief welcome and an introductory speech before announcing the bride's entrance. The procession ends with the groom bowing to the bride's father. The father bows in return. The service then starts. The service is given either in Japanese, English or quite often, a mix of both. It follows Protestant ceremony, relaxed and not overtly religious. Typically part of 1 Corinthians 13 is read from the Bible. After the reading, there is a prayer and a short message, explaining the sanctity of the wedding vows (seiyaku). The bride and groom share their vows and exchange rings. The chapel register is signed and the new couple is announced. This is often followed by the traditional wedding kiss. The service can conclude with another hymn and a benediction. Contemporary-style ceremonies With the two types of ceremonies, Shinto and Western, available it was bound for the two to be combined into what is called a contemporary Japanese wedding. Contemporary Japanese weddings are celebrated in many ways. On the beginning of the wedding day, the participants are to get ready at the parlor's beauty shop. The responsibility of the beauty shop is to dress the bride, the groom, and the other participants in the formal Japanese attire. Dressing the bride is an important task because the bride is to change into several outfits throughout her wedding day. Due to the complexity of the design, dressing a bride can be difficult and time consuming and for this reason the bride must be the first person to arrive two hours prior to the wedding ceremony. The bride's attire consists of an extravagant kimono, heavy make-up, a wig, and a head covering. An hour prior to the wedding ceremony, the guests and the groom should start to arrive. When everyone is dressed in their formal attire, the bride and the groom are to separate from

each other and meet their close relatives in a waiting room. The relatives present will appear in the family photo and will also attend the religious ceremony. During this gathering, the kaizoe (assistant) will inform the participants of what will take place and what they should do during the day since they are not familiar with the ceremony. When all is understood, the relatives and participants are brought to the photo studio where the professional photographs are to be taken. Taking the photographs of the bride, the groom, and their relatives is considered to be the central part of the wedding day. The photographs of the couple and their family are designed to represent the couple's prospective future together. After the lengthy photo session, the bride, the groom, and others are brought to the Shinto shrine. Nowadays, the Shinto shrine may be conveniently located inside a hotel where all the activities will take place. A Shinto priest conducts the ceremony. In the ceremony, the bride and the groom are purified. However, the ceremony's important event occurs when the bride and the groom exchange nuptial cups of sake also known as san-san-ku-do. With the addition of Western tradition, the exchange of rings and weddings vows also take place. Those guests who did not attend the religious ceremony are able to view the ceremony on video screens located in the lobby. Like Western-style traditions, a reception takes place right after the wedding ceremony. The guests of the reception include family members, friends, and colleagues. Due to the wedding industry's attempt to maximize time and space, the reception will last exactly two hours. The reception does not include any random activities, but follows a strict order of events. The reception includes dramatic entrances by the bride and the groom with special effects, speeches, and other performances. Throughout the reception, the bride shall receive the guests' utmost attention because she changes two to three times for the dramatic entrances. With all the dramatic entrances, the groom will join the bride. For example, the first entrance includes the bride, the groom, and the nakodo couple. Nakodo means a "matchmaker" or a "go-between", which is usually referred to the husband. The nakodo couple plays such an important role that their names appear on the announcement of the wedding. The purpose of the nakodo is to symbolize a stable marriage. As the two couples appear a special effect of a cloud of white smoke will appear to surround them. Simultaneously, the hall lights are dimmed and the stage lighting will turn to the color of rosepink; this astonishes the guests. Pictures are to be taken during the dramatic entrances of the bride and the groom. After the photographs have been taken, they will be led back to their table. At this point the Master of Ceremonies will congratulate the newlyweds and their family. He/she will then introduce the nakodo, who will start the opening speeches and more speeches will follow. Being that the reception is highly structured the speakers will have the idea of being formal and concise in mind. With all the speeches finished, the bride and the groom will perform the Western-style traditions, which include the following: (1) the cake cutting ceremony and (2) the newlyweds' first dance as husband and wife. The next part of the reception is the toast, or kanpai, which simplifies the mood of the reception where the guests can start to relax, eat, and drink. What follows the toast are the short

congratulatory speeches made by relatives, friends, and colleagues. During this time, the bride has gone to change into her first costume and continues throughout the reception. However, the groom will also have a chance to change into his costume, which is the Western tuxedo. By the end of the night, both the bride and the groom have changed from their traditional Japanese attire to their Western-style attire. After their last change of costumes, the newlyweds will perform the candle service. Both will have a long, unlit candle, which will be lit from the table where their parents are seated. Next, the couple will walk around the room in a circle and light the candles placed on their guests' table. Once all the candles are lit, the newlyweds will return to their table where they will light what is called the Memorial Candle. By the time the candle service is done the two hours restriction will soon expire. The remaining few minutes includes short speeches, songs, dances, etc. As the reception ends a flower presentation ceremony will take place, which is where the newlyweds will present their parents with a gift of flowers to display appreciation for their parents raising them to the people they are today. At this point, the reception has ended with quick flashes and farewells. Russian Weddings Russian wedding rites, fun and frolic, were to simple folks liking and enjoyment, as every tradition or sign had very interesting and important roots traced back to the old days. All the amazing traditions are a must of the holiday and impart special beauty and charm to the Russian wedding. We'll talk only about the traditions, which are still alive in Russian society. The brides dress will serve as a beginning. The dress, itself, usually was made from white fabric that is believed to be the color of joy, the symbol of purity and chastity. However, some historians are inclined to consider white color of a wedding dress mournful, as the bride went from her own family to a strange one, as if she dies for her kin. However, modern brides choose not only white wedding dresses, but also fashionable red, cream or apricot-colored ones. Wedding shoes served the symbol of the brides thrift and willingness to be a good housekeeper, as she was supposed to buy the shoes from her savings. Another important wedding attribute is a bridal veil. Earlier the veil meant a simple thick shawl that closed the face tightly. It was forbidden to see the bride and the violation leaded to various misfortunes and even untimely death. Therefore the newlyweds touched each other only through the veil and didnt eat or drink anything during the wedding. The bridal veil also served the protection from evil spirits and the devil. Sad wedding songs drove the girl to tears, even if she married her beloved one. The reason was simple she was leaving her home and giving herself at the husbands disposal. The bride should be constantly surrounded with bridesmaids, single girls, who had to accompany her to the church. Their principal task was to distract evil spirits, so they wore

dresses similar to the bridal one.But what is the wedding without wedding pie? Bread at all times has been the symbol of abundance, rich life and luck (earlier was baked a huge wedding pie kournik) and thats why a just married couple is met at home with salt and bread. The kiss of the bride and groom deserves special attention. In old times there was a legend that during the kiss the souls of two loving people are brought together. And the ancestors, appreciating spirituality and chastity of young people, considered the kiss in public as the bond. At the end of the wedding party the bride turns back to guests and throws the wedding bouquet to young women who try to catch it as it means near marriage.

Cho m ng

Trang web ny s ki m tra v gi i thch m c trn th gi i.

n v i th gi i c

i truy n th ng

i truy n th ng t

kh p n i

m c i l l , trong hai ng i c th ng nh t trong hn nhn ho c m t t ch c t ng t . m c i truy n th ng v phong t c khc nhau r t nhi u gi a cc n n v n ha, dn t c, tn gio, qu c gia, v cc l p x h i. H u h t cc nghi l m c i lin quan n vi c trao i l i th c a c p i ny, trnh by m t mn qu (cung c p, vng (s), m c bi u t ng, hoa, ti n b c), v cng b m t cu c hn nhn c a m t s c quan hay nh lnh o. hng may m c m c i c bi t ny th ng b mn, v l c theo sau l m t ti c c i. m nh c, th , l i c u nguy n hay bi c Kinh Thnh ho c v n h c c ng c th c k t h p vo bu i l . M t s n n v n ha c thng qua phong t c truy n th ng ph ng Ty c a m c i mu tr ng, trong c du m c m t chi c vy mu tr ng v m ng che m t. Truy n th ng ny c ph bi n r ng ri thng qua cc m c i c a N hong Victoria. M t s ng i ni Victoria's l a ch n m t chi c o chong tr ng c th n gi n ch l m t d u hi u c a s lng ph, nh ng c th c ng b nh h ng b i cc gi tr m c t ch c nh n m nh s thanh t nh tnh d c. Trong th i h n truy n th ng " m c i tr ng" hi n i, trang ph c mu tr ng v m ng che m t l cc l a ch n khc th ng cho m c i l n th hai tr c a ng i ph n . Khi ni m cho r ng m t chi c o chong tr ng c th t ng tr ng cho s tinh khi t tnh d c c di b b r i, v b ch trch c a cc nh v n nghi th c nh Judith Martin l b c minh. Vi c s d ng m t chi c nh n c i t lu l m t ph n c a m c i tn gio chu u v M , nh ng ngu n g c c a truy n th ng l khng r rng. Cc s gia nh i m Vicky Howard ra ni m tin r ng trong ch t l ng "c " c a th c hnh c nhi u kh n ng m t pht minh hi n i. " i nh n" nghi l c ng l m t th c hnh hi n i, ban nh c m c ch r khng xu t hi n t i Hoa K cho n th k 20. ic a

m c i th ng c theo sau l m t ti p tn, trong cc nghi l c th bao g m cc c p m i c i n ng, khiu v u tin c a h l v ch ng, v c t m t chi c bnh c i. m c i H i gio M c d m c i Christian trong t ng th gi i R p ch u m c i ph ng Ty, m c i H i gio trong cc qu c gia R p b nh h ng b i cc truy n th ng H i gio. H i m c i b t u v i m t Sheikh v Al kitaab-(sch) cho c du v ch r . M t m c i khng ph i l Islamically h p l tr khi c hai c du v ch r s n sng, v ch r th ng c khuy n khch th m b tr c khi m c i (nh t v n nhi u qu ng co m t%-+ th c a tin tri H i gio Muhammad). Tuy nhin, cc chuy n th m ph i c chaperoned mb o tinh khi t c a hnh ng gi a hai ng i. n ng v ph n trong cc nghi l c i v ti c c tch bi t, v i cc khu v c dnh cho nam gi i v ph n . m c i c a Trung Qu c

cu c hn nhn c truy n Trung Qu c l m t nghi th c nghi l trong x h i Trung Qu c c lin quan n m t cu c hn nhn c thnh l p theo th a thu n tr c gi a cc gia nh. Trong v n ha Trung Qu c, tnh yu lng m n c cho php, v m t v m t ch ng l ch tiu cho h u h t cc cng dn bnh th ng. M t ban nh c c a cc nh c s v i c ng ching v cc nh c c nh so i km v i cc cu c di u hnh c du ch r n nh c a. m nh c t ng t c ng di n ra t i cc b a ti c c i. Ty thu c vo khu v c m c du ca ng i t , m c i Trung Qu c s c truy n th ng khc nhau nh : tr L ho c s d ng c a m t MC m c i. C ng trong th i hi n i, cc c p v ch ng Trung Qu c th ng s i n studio nh c " nh quy n r " t ra trong nhi u o v ngu n g c khc nhau. Qu ng ng m c i

H u h t cc nghi l m c i truy n th ng Qu ng ng th c hi n theo cc m c i Trung Qu c chnh, m c d m t s nghi l c c th cho ng i dn Qu ng ng. Trong m t m c i c du Qu ng ng gi d a trn tnh tr ng kinh t c a ch r . t ng c a "bn con gi" hay c du khng ph i l m t c m t c s d ng th ng xuyn do gi c a c du khng ph i l qu kh t khe. H u h t th i gian gi c du l d ng vng trang s c, v i t t, ho c ti n b c, th m ch m t con heo quay t ng tr ng cho c du l m t trinh n . qu c i c cho b i cc c p v ch ng cao tu i ho c cc c p v ch ng c l n h n cc c p m i c i v tr c ph c v b i cc thnh vin gia nh tr . Php m c i

T i Php, ch c m c i dn s c php lu t cng nh n v h c th c hi n t i ta th chnh c a th tr ng (ho c m t cng ch c i di n cho mnh). t nh t m t trong hai v ch ng ph i c tr thnh ph n i di n ra bu i l . K t khi nhi u ng i ch n c ng c m t m c i tn gio, l tn gio th ng di n ra ngay sau khi m t dn s . Th x h i tr ng th ng xuyn

cung c p m t bu i l ph c t p h n cho nh ng c p v ch ng khng mu n k t hn v i tn gio. N u hai bu i l di n ra m t cch ring bi t, ng i dn th ng s bao g m gia nh v ng i lm ch ng. M t khi cc bu i l dn s c hon t t, hai v ch ng s nh n c m t livret de famille, m t cu n sch nh n i m t b n sao Gi y ch ng nh n k t hn c ghi l i. y l m t ti li u chnh th c, nn cc c p v ch ng c con, gi y khai sinh c a m i a tr s c ghi l i trong livret de famille qu. Cc bu i l dn s t i Php l mi n ph. Trong th tr n nh c a Php, ch r c th p ng v hn th c a mnh t i nh c vo ngy m c i v h t ng c n nh nguy n, n i bu i l c t ch c. Khi s ti n thu c c p v ch ng n nh nguy n, tr em s c ng b ng di mu tr ng trn ng m cc c du s c t gi m khi c i qua. T i nh nguy n, c du v ch r ang ng i trn hai chi c gh nhung l a mu bn d i m t tn cy g i l Carre. l Laurel c th n m r i rc trn ng i c a h khi h thot ra kh i nh nguy n. i khi ng xu nh c ng nm cho cc em thu th p. T i bu i ti p, hai v ch ng phong t c s d ng m t c c n ng g i l Coupe de Mariage. Ngu n g c c a cho bnh m n ng ny b t u Php, khi m t m nh nh c a bnh m n ng l ngh a en gi m xu ng thnh r u c a v ch ng m b o m t cu c s ng kh e m nh. Cc c p v ch ng s nng knh c a h "m t bnh m n ng", nh l ph bi n trong v n ha ph ng Ty ngy nay. M t s c p v ch ng l a ch n ph c v m t croquembouche thay v m t chi c bnh c trng mi ng ny l m t kim t thp c a bnh ph ng y kem, r c v i caramel men. i. mn

T i m t m c i no nhi t h n, truy n th ng lin quan n vi c ti p t c c cho n khi r t mu n vo ban m. Sau khi ti p nh n, nh ng ng i c m i d m c i s t t p bn ngoi c a s c a cc c p m i c i v ch u bang v ch o, i u ny c g i l m t shivaree. H sau c m i vo nh cho m t s th c u ng nhi u h n trong danh d c a hai ng i, sau c p i ny cu i cng c cho php m t mnh cho m u tin c a h v i nhau nh v ch ng. i u ny th c t lan r ng ra kh p n c Php nh l m t cch cho m ng d p c bi t. b n sao trang tr c a nh ng sabres c bi t c th c mua t cc ngh nhn Lyon, (v n ti ng Php c a dao ko). m c i c a Hy L p ng

Hn nhn trong Gio H i Chnh Th ng ng Ph

Hai, ba ngy tr c l c i, c p i ny t ch c m t bu i l g i l Krevati (ti ng Hy L p cho gi ng) trong nh m i c a h . Trong Krevati, b n b v ng i thn c a v ch ng b ti n v tr nh trn gi ng c a i v ch ng m i cho s th nh v ng v kh n ng sinh s n trong cu c s ng c a h . Sau khi ty ch nh, h th ng c m t b a ti c v i th c ph m v m nh c. Vo ngy m c i, th ng l th B y, m cn l th su ho c ch nh t, ch r khng th nhn th y cc c du cho t i l c i. ch r th ng n u tin trong nh th v i cho c du,

nh ng ng i th ng n mu n. Sau khi trao i b hoa, h c nh ng l c i, n i m ng i n ng t t nh t t nh n c i v thn r ng vo v ch ng. Cc c p v ch ng u ng r u vang t th y tinh gi ng nhau (t m t n ba ng m, ty thu c vo truy n th ng). y khng ph i l "hi p thng" trong ngh a tn gio chnh th c, nh ng v vi c chia s cc c c c a cu c s ng. Vo cu i bu i l m c i, khi c p m i c i r i kh i nh th , cc khch nm la v hoa cho kh n ng sinh s n v Felicity. khch c bi t, nh b n b thn thi t v gia nh nh n c h nh nhn b c ng (th ng l s l , th ng l b y nh ng i khi n m) nh l m t mn qu t v ch ng. H u h t cc nghi l c Chnh Th ng Hy L p. Sau bu i l , th ng l cc c p v ch ng t ch c m t ti c c i tuy t v i m t s n i v i nhi u th c ph m, u ng, m nh c v khiu v , th ng l cho n sng hm sau. Cc ti c c i b t u v i nh ng ng i c m i hai v ch ng ch i, nh ng ng i th ng i sau m t th i gian. H b t u nh y ma blues bn v n m t mi ng bnh c i c a h . Trong m t s i m c a ng, h c ng nh y zeibekiko truy n th ng (ch r ) v iftetelli (c du). nhi u n i c a Hy L p, n i h t ch c m t m c i truy n th ng, h th ng ch ch i m nh c truy n th ng v n th c n a ph ng. V d trong khu v c c a Cyclades, h n pasteli truy n th ng (r n m t ong v i v ng) v trong khu v c c a o Crete h n u c m v i d. Trong h u h t cc m c i truy n th ng, chng bake ton b ng v t nh l n, d, c u gi ng nh cc l Ph c Hy L p. Tr c khi bu i l nh th , c bi t l cc khu v c nh h n, th ng l b n b v ng i thn c a c du v ch r , i km v i chng m t cch ring bi t cho cc nh th ch i nh c c truy n th ng, theo khu v c M t i n hnh Hy L p c i th ng s c h n 100 ng i m i (nh ng th ng l 250-500), ng i l b n, anh ch em ru t, ng b, ch bc, c d, anh em h u tin ho c th hai, hng xm v ng nghi p. N l ph bi n c khch m cc c p v ch ng ch a bao gi g p tr c . i u ny l b i v nh ng ng i s c m i th ng c xc nh b i cha m c a v ch ng v khng ph i b i cc c p v ch ng mnh. Theo truy n th ng, c lng c th tham d m c i, v v y r t th ng xuyn cc b c cha m m i b n b c a h v con ci c a h , n m c i c a con em c a mnh. C nhi u truy n th ng khc c a ph ng n cc khu v c khu v c c a h . M t truy n th ng n i ti ng l ghim ti n vo vy c a c du. i u ny ty ch nh b t ngu n t m t ph n c a Hy L p, n i m n l m t thay th cho qu c i, tuy nhin n tr nn ph bi n g n y. m c i

Trong m t s b ph n c a , m t bn, c bi t n nh l m t Serenade, c nm bn ngoi nh c du c a ch r . gia nh v b n b c a ng n v ch i c du, gi i tr t cho n khi c xu t hi n. ch r sau ht cho c du c a mnh ti p t c d d c a c. M t khi bi ht c ht, bn k t thc. Cc ngy l c i, cc groomsmen c g ng h t mnh lm cho cc ch r l kh ch u nh t c th b ng cch ni nh ng cu nh "C th c y qun, n i nh th l". c ng l truy n th ng gia nh ch r cho m t c a h i mn cho c du v cung c p nh n

nh hn. Gia nh c a c du sau ch u trch nhi m ti p nh n cc khch m i c a m c trong nh c a h cho m t bu i ti p tn sau .

Xanh l cy, mu s c l r t quan tr ng trong vi c c i, . , truy n th ng mu xanh m t ci g c thay th b ng mu xanh l cy m t ci g . Mu ny mang l i may m n cho cc c p v ch ng. Cc m ng che m t v cc ph du c ng c quan tr ng trong m t m c i . Truy n th ng b t u vo c Rome khi b c mn c s d ng n cc c du t b t k linh h n s b h ng c a mnh v cc ph du c m c trang ph c t ng t cc linh h n ma qu c thm b i r i. M t La M c tu bi n bu i l . [12] c r ng c du nm qu h ch ng i c u hn b t ch i khi h r i

Sau khi trng mi ng, b t u nh y ma nhi u h n, qu t ng c cho, v cc v khch cu i cng b t u l i. Trong mi n Nam n c , nh nh ng ng i khch ra v , h bao th tay c a ti n cho c du v ch r , ng i tr l i qu t ng v i m t vi c c i, ho c bomboniere, m t d u hi u nh c a s nh gi cao. m c i Ba Lan

Trong l k ni m m c i c a Ba Lan c th ti p t c cho hai ho c ba ngy. Trong qu kh , l nh hn c t ch c b i cc ch r t ng lai nh l m t t p h p gia nh chnh th c, trong ng h i ng i ph n c a mnh c l a ch n k t hn v i anh ta. Trong nh ng n m g n y t p qun ny thay i v ngy nay tham gia m t l nhi u h n n a c nhn v thn m t. M t b a ti c t i trang nh sau v n cn l m t cch t t p thng bo cho cc thnh vin gia nh g n g i nh t v quy t nh c a cc c p v ch ng k t hn. Trong m t s vng c a Ba Lan truy n th ng m i khch c i ng i v n cn gi nguyn. Nhi u c p v ch ng tr , cng v i cha m , th m gia nh v b n b c a h giao cho cc l i m i m c i c a c nhn. Theo truy n th ng c m t ch r n v i cha m c a mnh t i nh c a m t c du ngay tr c l c i. Vo th i i m c hai cha m v cha m -in-law cho m t c p v ch ng tr ph c lnh c a h . Cc c p v ch ng nh p vo nh th cng nhau v i n bn th ti p theo l hai ng i lm ch ng v cc b c cha m . T i Ba Lan n l kh b t th ng cho cc c du s c i xu ng cc l i i ho c ph i c ph du v groomsmen trong m t m c i. Cc c p v ch ng l s h tr c a hai ng i ch ng ki n, m t ng i n ng (th ng l ch r 'ph ) v m t ph n (th ng l cc c du' ph ) ho c thnh vin gia nh ho c b n thn l ng i. Cc c du truy n th ng Ba Lan m c m t chi c vy mu tr ng v m t t m mn che. Cc ch r , m t khc th ng m c m t b c g n v i m t tie cung v boutonnire m t ph h p v i b hoa c a c du. Trong bu i l nh n c i c trao i v c hai v ch ng m c chng trn bn tay ph i c a mnh. Ngay sau khi l gia nh g n g i nh t v t t c cc hnh th c m t khch hng m t tr c c a nh th chc m ng c p m i c i v chc tnh yu v h nh phc. Ngay sau khi cc c p v ch ng r i kh i nh th h c t m r a v i g o cho ng ti n may m n hay th khch bn chn c a h h nh n. i u ny c th c hi n m b o m t t ng lai t t p

v th nh v

ng cho cc c p m i c

i.

Khi t t c cc khch hng cc c p v ch ng v i n hn, ci m v m i ng i u hoa u ti p nh n. l m t ty ch nh Ba Lan chu n b "c a i" trn ng n nh n cho c p m i c i ng i, v t qua, ph i cung c p cho cc "ng i gi c a" m t s vodka. y l m t s hi u sai c a m t truy n th ng tr c , n i m "c a i" c xy d ng n u cc c du l m t a tr m ci v ti n thu c c a "ng i gi c a" t cc khch hng c bn giao cho cc c du nh l c a h i mn c a c (l m t a tr m ci ngho th ng ng ). Cc c p v ch ng k t hn c hoan nghnh t i n i ti p nh n c a cha m v i bnh m v mu i. Bnh m t ng tr ng cho s th nh v ng, mu i l vi t t t kh kh n c a cu c s ng, cc b c cha m mu n cc c p v ch ng tr m h khng bao gi b i v tm hi u lm th no i ph v i m i kh kh n ngy v i nhau. Cc ti c c i ko di (v cc c du v ch r l i) cho n khi l khch cu i cng, th ng l cho n khi bu i sng. T i Ba Lan, cc phong tro nh cu c Th p t chinh quy n t do con ng ni m m c i m c i thc y khng ch a c n. m c i ng i Scotland i ho c c ic al k

Scotland l m t n i ph bi n cho cc c p v ch ng tr ti ng Anh c c k t hn v, Scotland, s cho php c a cha m l khng c n thi t n u c hai c du v ch r l tu i k t hn h p php (16). Anh n c cc tr ng h p , n u m t trong hai l 16 ho c 17 sau c s cho php c a cha m ph i c tm ki m. V v y, Scotland, v c bi t l nh ng ng i th rn t i Gretna Green, tr thnh m t n i r t ph bi n cho cc c p v ch ng trn i n, c bi t l nh ng ng i d i 18 tu i v th ng s ng Anh. Gretna Green by gi ch hng tr m m c i m t n m v l th ba c a Scotland h u h t cc i m du l ch ph bi n. H i quan: * Cc c du c a gia nh g i l i m i i di n c a c p i ny cho khch m c i, gi i quy t b ng tay. Cc c p v ch ng c th g i l i m i chnh mnh, c bi t l n u h c nhi u tu i trung nin. Cc m i s ch nh n u l i m i dnh cho bu i l v / ho c ti p nh n v / ho c bu i t i sau b a n t i qu y l tn. Khch * g i ho c mang qu c i n nh gia nh c a c du tr c ngy c i. Ngoi ra, cc c p v ch ng c th ng k t i cc c a hng v c m t danh sch nh ng mn qu . C a hng sau t ch c phn ph i, th ng n nh cha m c a c du ho c n a i m ti p nh n. * M t l c i di n ra t i m t nh th , v n phng ho c c th ng k m t v tr khc yu thch, nh l m t nh i. V v n ny Scotland khc ng k t Anh, n i ch ch p thu n tr c a i m cng c ng c th c s d ng cho cc l c i. H u h t cc nghi l di n ra vo gi a bu i chi u v ko di kho ng n a gi , trong l ch trnh hn nhn l ch k c a cc c p v ch ng v hai ng i lm ch ng, th ng l ng i n ng t t nh t v ph du tr ng. * Cc c p v ch ng m i c i c th r i kh i l m thanh c a kn ti.

* C m t ti c c

i sau bu i l , th

ng l t i m t

a i m khc nhau. i t p tin trong qu kh , gi i

* Cc ng bn c du trong m t hng ti p nh n v khch m c thi u b n thn mnh.

* Thng th ng u ng c ph c v trong khi cc khch hng v bn c du l n. Trong m t s tr ng h p, cc th c u ng c th c r u ho c r u vang v i m t thay th khng c c n. * Nh ng ng i n ng t t nh t v bnh m n ng c a cha c du v ch r c du v i nh ng suy ngh c nhn, nh ng cu chuy n, v c ng nh cc mong mu n, th ng l hi h c. ch r sau sau v i m t ph n ng thay m t c du c a mnh. Champagne th ng c cung c p cho bnh m n ng. * C g n nh lun lun nh y ma sau b a n. Thng th ng Scotland ny c hnh th c cilidh m t, m t m khiu v chnh th c Scotland truy n th ng cc c p v ch ng v cc nhm s ng m nh c truy n th ng. Cc i u nh y u tin l do c du v ch r , sau l ph n cn l i c a bn c du v cu i cng l khch. * L c t bnh di n ra, cc c du v ch r cng nhau t ch c m t my c t bnh v c t nh ng m nh u tin c a chi c bnh c i. * Qu t ng khng c m t i bu i ti p, h ho c l m tr c th i gian v i khi tr ng by t i bu i ti p, ho c n u khch hng khng th cung c p qu t ng tr c th i h n, chng c t trn bn m t lc ti p nh n cho c du v ch r c nh v i h v m ra sau . * M t thanh nin c a cy th ch tr ng th ng c m c nh m t khuy o cho may m n.

* y l ch tiu cho ch r v nhi u c du c a bn nam v khch hng m c kilts, m c d b qu n o c ng mn. Kilts v trang ph c Ty Nguyn th ng c thu ny [c n d n ngu n] m c ch. Handfasting Handfasting l m t nghi l m c i c Celtic trong cc c du v ch r c a tay cg n v i nhau. do c m t "th t nt". "Handfasting" c a chu ng b i cc h c vin c a cc tn gio d a trn Celtic v truy n th ng tm linh, ch ng h n nh Wicca v Druidism. m c i c a Th y i n

Trong m t m c i nh th Th y i n, cc linh m c th ng khng ni khi hai v ch ng c th hn nhau, tri ng c v i truy n th ng Anglo-Saxon. N c l l v n hn khng thu c v truy n th ng phong t c m c i c a Th y i n, nh ng t ng i g n y c g n li n v i hn nhn. Trong m c i c a Th y i n, c du v ch r th ng i xu ng cc l i i cng nhau, ch

khng ph i l c du ang Philippines m c i

c h t ng b i cha c.

ch r th ng m c Tagalog Barong trong m c i, cng v i cc ti p vin nam, m c d ngy nay nh ng ng i giu ch n don trang ph c ph ng Ty nh tuxedo m t. m c i ct ch c trong cng m t n m hai anh ch em, th ng l ch em, g i l Sukob c tn thnh v n c coi l may m n. M t s t ch c l nh n c i r i xu ng m t t l m t i m bo c a may m n ( i u ny th ng l ni cho ng i c m vng b o m r ng tr c c n th n trong vi c x l cc vng). Ti n, d i hnh th c tn phi u gi y, i khi c ghi m s n ho c g n v i cc ch r v c du trong chi c vy khiu v u tin c a h . m c ic a n

m c i c a n ti p t c trong nhi u ngy. Do s a d ng c a v n ha n , phong cch l c i, v nghi th c c th khc nhau r t nhi u trong s cc qu c gia khc nhau, cc vng, cc tn gio v ng c p. Trong khi cc Kit h u c a n th ng tun theo m t l c i nhi u h n ho c t h n ph ng Ty, ng i Hindu n , H i gio, Jain v Sikh theo truy n th ng hon ton khc v i ph ng Ty. N l kh ph bi n m trong nh ng ngy m c i truy n th ng, s c m t bu i l Tilak (n i m ch r l x c d u trn trn), m t bu i l cho adorning bn tay v bn chn c a c du v i cy l mng (g i l mehendi) km theo Sangeet n (m nh c v khiu v ), v nhi u ng i khc tr c l c i. M t bu i l quan tr ng l ch ng trnh "Haldi", n i c du v ch r c x c d u v i dn ngh . T t c cc thn nhn g n ch c ch n r ng h x c d u cho cc c p v ch ng v i turmeric.On ngy (t c l vo cu i bu i chi u) c a m c i ph h p, cc Phu Qun, b n b v ng i thn n ca ht v nh y ma cho cc trang web m c i trong m t m r c g i l baraat, v sau cc nghi l tn gio di n ra vo lam cho long tr ng m c i theo tn gio c a v ch ng. Trong khi ch r c th m c truy n th ng Sherwani ho c ph h p v i dhoti hay ph ng Ty, khun m t c a mnh th ng che kn m t v i m t b c mn-mini c a hoa c g i l sehra. Cc c du ( n gio hay H i gio) lun lun m c qu n o mu , khng bao gi tr ng v mu tr ng t ng tr ng cho ga b a trong v n ha n . Trong cc ti u bang mi n Nam v ng c du th ng m c Sari mu , nh ng cc ti u bang mi n b c v mi n trung c a hng may m c a thch l m t vy o, trang tr v m ng che m t lehenga g i. Sau khi s lam theo nghi th c c a hn nhn, c du kh i hnh v i ch ng. y l m t s ki n r t ng bu n cho ng i thn c a c du, v theo truy n th ng, c c cho l v nh vi n "break-off" quan h c a c v i ng i thn mu c a mnh cng v i gia nh ch ng. m c i c th c theo sau b i m t "ti p nh n" b i cha m c a ch r t i a i m c a ch r . Trong khi nh ng mn qu v ti n b c hai v ch ng th ng c cho, c a h i mn truy n th ng t cha m c a c du v ch ng by gi chnh th c b c m c a php lu t. m c i Nh t B n

phong t c m c i c a Nh t B n r i vo hai lo i: Shinto nghi l truy n th ng, v cc nghi l phong cch ph ng Ty hi n i. Trong c hai tr ng h p, cc c p v ch ng u tin ph i c k t hn h p php b ng cch g i cho k t hn t i v n phng chnh ph a ph ng c a h , v cc ti li u chnh th c ph i c s n xu t cho bu i l c t ch c. Tr c khi k t hn bao gi c hai lo i l a ch n b n i c th x y ra v i cc c p v ch ng: (1) miai, ho c m t cu c hn nhn

s p t v (2) ai ren, ho c ph h p v i m t tnh yu. Ng i Nh t c du-to-be c th cs n mu tr ng t u n chn, r rng tuyn b tnh tr ng th i con gi c a mnh cc v th n. Hai s l a ch n c a cc v t i u t n t i. M t, cc watabMshi, l m t mui xe mu tr ng, cn ng i kia, c g i l tsunokakushi, ph c v n c a c du 's ng c a s ghen tung. " N c ng t ng tr ng cho nh c a c du tr thnh m t ng i v hi n lnh v bi t vng l i. M tl c i truy n th ng c a Nh t B n

m c i truy n th ng h i quan Nh t B n (shinzen Shiki) lin quan n xy d ng m t bu i l t ch c t i m t ngi n Shinto. m c i c a Nh t B n ang ngy cng l ng l y v i t t c cc chi ti t xy d ng c t vo nh ng suy t . Tuy nhin, trong m t s tr ng h p, th h tr ch n t b nh ng cch chnh th c b i c m t "khng c bn host" cho m t m c i. Trong tnh hnh ny, cc khch bao g m ch y u l nh ng ng i b n c a c p v ch ng ng i n p l ph t i nh. Trong nh ng n m g n y, cc "ph ng Ty Style Wedding" (ch u nh h ng c a m c i Thin cha gio) tr thnh s l a ch n c a h u h t cc c p v ch ng Nh t B n. M t ngnh cng nghi p m c ln, chuyn cung c p cc c p v ch ng v i m t bu i l theo m hnh c a cc nghi l nh th . Nh t m c i theo phong cch ph ng Ty th ng c t ch c t i m t nh nguy n, ho c l trong m t bu i l n gi n hay ph c t p, th ng m t nh th dnh ring cho m c i trong m t khch s n. Tr c khi bu i l , c m t bu i di n t p. Thng th ng trong bu i di n t p ny, m c a c du lm gi m b c mn che cho con gi, nh d u s hnh ng cu i cng m m t ng i m c th lm cho con gi mnh, tr c khi "cho c y i". Ng i cha c a c du, gi ng nh trong cc nghi l c a ph ng Ty, i xu ng l i i c du ch r ang ch c y. Sau khi bu i di n t p n r c. Cc celebrant m c i s th ng xuyn m c m t m c i, ho c Cana, m t cy thnh gi v i hai l ng vo nhau nh n c i nh km, trong t ng tr ng cho cam k t c a m t c p v ch ng chia s cu c s ng cng nhau trong cc tri phi u c a hn nhn thnh thi n. Cc celebrant m c i cho m t bi pht bi u cho m ng v gi i thi u m t tm t t tr c khi thng bo tuy n sinh c a c du. r c k t thc v i ch r l y cho ng i cha c a c du. Ng i cha ci cho trong tr l i. D ch v ny sau b t u. D ch v ny c a ra ho c l trong ti ng Nh t, ti ng Anh ho c kh th ng xuyn, m t k t h p c a c hai. N sau l Tin lnh, tho i mi v khng cng khai tn gio. Thng th ng m t ph n c a 1 Cr 13 c c t Kinh Thnh. Sau khi c xong, c m t l i c u nguy n v m t tin nh n ng n, gi i thch s thing ling c a m c i nguy n (seiyaku). Cc c du v ch r chia s nguy n c a h v trao i nh n. S ng k nh nguy n c k k t v cc c p v ch ng m i c cng b . i u ny th ng theo sau l m c i truy n th ng hn. Cc d ch v c th k t lu n v i m t bi thnh ca v chc ph c m t. Phong cch ng il

V i hai lo i nghi l , Shinto v ph ng Ty, c s n l rng bu c i v i hai ck th p vo nh ng g c g i l ng i Nh t B n c i. m c i c a Nh t B n ng i ct ch c b ng nhi u cch. Trn u c a ngy c i, nh ng ng i tham gia l s n sng t i c a hng

c a c a hi u lm p. Trch nhi m c a cc c a hng lm p l ph c c du, ch r , v nh ng ng i tham gia khc trong trang ph c chnh th c Nh t B n. Trang i m c du l m t nhi m v quan tr ng b i v c du l thay i vo m t s trang ph c trong ngy c i. Do tnh ph c t p c a thi t k , trang i m c du c th kh kh n v t n th i gian v v l do ny, cc c du ph i l ng i u tin n hai gi tr c khi l c i. Cc c du trang ph c bao g m m t chi c o l ng l y, n ng make-up, m t b tc gi , v bao g m m t u. M t gi tr c khi l c i, cc khch hng v ch r s b t u n n i. Khi m i ng i u m c trang ph c chnh th c c a mnh, c du v ch r c ring bi t t m i khc v g p g ng i thn c a h trong m t c n phng ch i. Cc thn nhn hi n nay s xu t hi n trong cc b c nh gia nh v c ng s tham d bu i l tn gio. Trong th i gian t p h p ny, cc kaizoe (tr l) s thng bo cho ng i tham gia v nh ng g s di n ra v nh ng g h nn lm trong ngy v h khng quen thu c v i cc bu i l . Khi t t c c hi u, ng i thn v ng i tham gia c a n cc studio nh n i cc b c nh chuyn nghi p s c th c hi n. L y hnh nh c a c du, ch r , v thn nhn c a h c coi l ph n trung tm c a ngy c i. Cc b c nh c a c p v ch ng v gia nh c a h c thi t k i di n cho t ng lai t ng lai c a hai ng i v i nhau. Sau bu i nh di, c du, ch r , v nh ng ng i khc c a n cc ngi n Shinto. Ngy nay, cc ngi n Shinto c th thu n ti n bn trong m t khch s n n i m t t c cc ho t ng s di n ra. M t linh m c Shinto ti n hnh l . Trong bu i l , c du v ch r c thanh t nh. Tuy nhin, s ki n quan tr ng c a bu i l x y ra khi c du v ch r trao i cc ly hn ph i c a l i ch c ng c g i l san-san-ku-do. V i s b sung c a truy n th ng ph ng Ty, vi c trao i l i th nh n v m c i c ng di n ra. Nh ng khch hng nh ng ng i khng tham d l tn gio c th xem l trn cc mn hnh video n m trong phng i. Gi ng nh truy n th ng ph ng Ty, c quy n ti p nh n m t v tr sau l c i. Cc khch hng ti p nh n cc bao g m cc thnh vin trong gia nh, b n b v ng nghi p. Do n l c c a ngnh cng nghi p m c i t i a ha th i gian v khng gian, vi c ti p nh n s ko di ng hai gi . Vi c ti p nh n ny khng bao g m b t k ho t ng ng u nhin, nh ng sau m t tr t t nghim ng t c a cc s ki n. ti p nh n bao g m l i vo n t ng c a c du v ch r v i cc hi u ng c bi t, bi pht bi u, v cc bu i bi u di n khc. Trong su t bu i ti p, cc c du s nh n c s ch t i a c a khch hng b i v c y thay i 2-3 l n cho cc l i vo k ch tnh. V i t t c cc l i vo sn kh u, ch r s tham gia cc c du. V d , l i vo u tin bao g m c du, ch r , v c p i ny nakodo. Nakodo c ngh a l "mai m i" hay " i-gi a", m th ng g i ch ng. Cc c p v ch ng nakodo ng m t vai tr quan tr ng nh v y m tn c a h xu t hi n trn thng bo c a m c i. M c ch c a nakodo l t ng tr ng cho m t cu c hn nhn n nh. Nh hai c p v ch ng xu t hi n m t hi u ng c bi t c a m t m my khi mu tr ng s xu t hi n bao quanh chng. ng th i, cc n phng ang m i v nh sng sn kh u s chuy n sang mu h ng mu h ng, i u ny astonishes cc khch hng. Hnh nh s c th c hi n trong l i n t ng c a c du v ch r . Sau khi nh ng b c nh c th c hi n, h s c d n tr l i bn c a h . T i th i i m ny t ng th c a l s chc m ng cc c p m i c i v gia nh c a h . ng / b

sau s gi i thi u cc nakodo, ng i s b t u bi pht bi u khai m c v pht bi u nhi u s lm theo. ang l vi c ti p nh n l r t cao c u trc cc loa s c nh ng t ng ang c chnh th c v ng n g n trong tm tr. V i t t c cc bi pht bi u k t thc, c du v ch r s th c hi n nh ng truy n th ng phong cch ph ng Ty, trong bao g m: (1) l c t bnh v khiu v (2) u tin c a c p m i c i l v ch ng. Cc ph n ti p theo c a ti p nh n l bnh m n ng, ho c kanpai, m n gi n ha cc tm tr ng c a vi c ti p nh n n i khch c th b t u th gin, n, u ng. i u g sau nh ng bnh m n ng l nh ng bi pht bi u chc m ng ng n c th c hi n b i ng i thn, b n b v ng nghi p. Trong th i gian ny, c du thay i thnh trang ph c u tin c a c v ti p t c su t ti c. Tuy nhin, ch r c ng s c c h i thay i thnh trang ph c c a mnh, l tuxedo ph ng Ty. n cu i m, c c du v ch r thay i t trang ph c truy n th ng Nh t B n c a h trang ph c ki u ph ng Ty c a h . Sau khi thay i m i nh t c a h v trang ph c, cc c p m i c i s th c hi n cc d ch v n n. C hai s c m t ng n n n, di khng c n, s c th p sng t b ng m cha m ang ng i. Ti p theo, cc c p v ch ng s i vng quanh cc phng trong m t vng trn v nh sng n n t trn bn khch c a h . Khi t t c cc ng n n n c th p sng, cc c p m i c i s tr l i bn c a h , n i h s sng nh ng g c g i l n n t ng ni m. B i th i gian d ch v n n c th c hi n trong hai gi h n ch s m s h t h n. S cn l i vi pht bao g m cc bi pht bi u ng n, bi ht, i u ma, vv Khi ti p nh n cc k t thc m t bu i l trao hoa s di n ra, l n i m cc c p m i c i s c m t cha m c a h v i m t mn qu c a hoa hi n th s nh gi cao cho cha m nui cho cc nh ng ng i m h c ngy hm nay. T i th i i m ny, ti p nh n k t thc v i nh p nhy nhanh chng v l i t m bi t. m c i c a Nga

vui v , nghi l m c i c a Nga v vui a, c theo thch n gi n c a dn gian v th ng th c, nh m i truy n th ng ho c k c ngu n g c r t th v v quan tr ng ng c tr l i ngy x a. T t c cc truy n th ng ng ng c nhin l ph i trong nh ng ngy ngh v v p c bi t truy n t v quy n r cho cc m c i c a Nga. Chng ti s ch ni v nh ng truy n th ng, m v n cn s ng trong x h i Nga. Cc trang ph c c a c du s l s b t u. n m c, t , th ng c lm t v i tr ng c cho l mu c a ni m vui, bi u t ng c a s tinh khi t v thanh t nh. Tuy nhin, m t s s gia c xu h ng xem xt mu tr ng c a m t chi c vy c i bi ai, nh l c du i t gia nh ring c a mnh m t l m t, nh th c y ch t cho thn nhn c a c. Tuy nhin, cc c du hi n i khng ch ch n vy c i mu tr ng, m cn l th i trang mu , kem ho c cc mu mai. giy c khi c i ph c v cc bi u t ng c a s ti t ki m c a c du v s n sng c cho l mua nh ng i giy t ti n ti t ki m c a mnh. l m t qu n gia t t,

M t m c i thu c tnh quan tr ng l m t t m mn che c i. Tr c , m ng che m t c ngh a l m t kh n chong dy n gi n m ng b m t th t ch t. l c m xem c du v vi

ph m d n n r i ro khc nhau v th m ch t vong s m. V v y cc c p m i c i c m ng m i khc ch thng qua m ng che m t v khng n ho c u ng b t c th g trong m c i. Cc m ng che m t c du c ng ph c v vi c b o v t linh h n ma qu v ma qu . Li xe bu n bi ht m c i c a c gi n r i n c m t, ngay c khi c k t hn v i m t yu d u c a mnh. L do r t n gi n - c y r i kh i nh mnh v cho b n thn theo c a ch ng. c du ph i c lin t c bao quanh v i cc ph du, c gi duy nh t, ng i i cng c vo nh th . nhi m v ch y u c a h l nh l c linh h n ma qu , do , h m c trang ph c t ng t nh cc one.But c du m c i m khng c chi c bnh c i l g? Bnh m t t c cc l n c cc bi u t ng c a s phong ph, cu c s ng giu c v may m n (tr c c n ng m t chi c bnh c i kh ng l - kournik) v l l do t i sao m t c p v ch ng m ic i c p ng t i nh v i "mu i v bnh m." Nh ng n hn c a c du v ch r x ng ng c s ch c bi t. Trong th i gian c c m t truy n thuy t r ng trong n hn linh h n c a hai ng i yu th ng c g n v i nhau. V t tin, nh gi cao tinh th n v thanh t nh c a nh ng ng i tr tu i, c coi l n hn n i cng c ng nh tri phi u. Vo cu i nh ng ti c c i c du quay l i v i khch hng v nm b hoa c nh ng ng i c g ng n m b t n nh l n c ngh a l cu c hn nhn g n. i cho ph n tr ,

Population ageing is a shift in the distribution of a country's population towards older ages. This is usually reflected in an increase in the population's mean and median ages, a decline in the proportion of the population composed of children, and a rise in the proportion of the population that is elderly. Population ageing is widespread across the world. It is most advanced in the most highly developed countries. However research by the Oxford Institute of Ageing [1], one of the top institutions looking at global population ageing, has concluded that population ageing has slowed considerably in Europe and will have the greatest future impact in Asia, especially as Asia is in stage five of the demographic transition model. Among the countries currently classified by the United Nations as more developed (with a total population of 1.2 billion in 2005), the overall median age rose from 29.0 in 1950 to 37.3 in 2000, and is forecast to rise to 45.5 by 2050. The corresponding figures for the world as a whole are 23.9 in 1950, 26.8 in 2000, and 37.8 in 2050. In Japan, one of the fastest ageing countries in the world, in 1950 there were 9.3 people under 20 for every person over 65. By 2025 this ratio is forecast to be 0.59 people under 20 for every person older than 65.[3] Population ageing arises from two (possibly related) demographic effects: increasing longevity and declining fertility. An increase in longevity raises the average age of the population by increasing the numbers of surviving older people. A decline in fertility reduces the number of babies, and as the effect continues, the numbers of younger people in general also reduce. A possible third factor is migration. Of these two forces, it is declining fertility that is the largest contributor to population ageing in the world today.[4] More specifically, it is the large decline in the overall fertility rate over the last half century that is primarily responsible for the population ageing in the worlds most

developed countries. Because many developing countries are going through faster fertility transitions, they will experience even faster population ageing than the currently developed countries in the future. The speed of population ageing is likely to increase over the next 3 decades (Lutz, 2008), yet only a few countries in the world have the evidence to determine if their growing older populations are living the extra years of life in good or poor health. A "compression of morbidity" (Fries, 1980) would mean reducing disability in older ages, whereas an expansion would see an increase in poor health with increased longevity. Another option has been posed for a situation of "dynamic equilibrium" (Manton, 1982). This is crucial information for governments if the limits of lifespan continue to increase indefinitely (Oeppen, 2002). The World Health Organization's suite of household health studies is working to provide the needed health and well-being evidence, including, for example the World Health Survey and Study on global AGEing and adult health (SAGE)). These surveys cover 308,000 respondents aged 18+ years and 81,000 aged 50+ years from 70 countries. The Global Ageing Survey, exploring attitudes, expectations and behaviours towards later life and retirement, directed by George Leeson, and covering 44,000 people aged 4080 in 24 countries from across the globe has revealed that many people are now fully aware of the ageing of the world's population and the implications which this will have for their lives and the lives of their children and grandchildren. Canada has the highest per capita immigration rate in the world, based largely on the rationale of countering population ageing. The C. D. Howe Institute, a conservative think tank, has suggested that immigration cannot be used as a viable mean for countering population ageing.[5] This conclusion is also seen in the work of other scholars. Demographers Peter McDonald and Rebecca Kippen comment, "[a]s fertility sinks further below replacement level, increasingly higher levels of annual net migration will be required to maintain a target of even zero population growth."[6]

[edit] Ageing around the world

See also: Aging of Europe and Aging of Japan

Asia and Europe are the two regions where a significant number of countries face severe population ageing in the near future. In these regions within twenty years many countries will face a situation where the largest population cohort will be those over 65 and average age will be approaching 50. The Oxford Institute of Ageing [2] is an institution looking at global population ageing. Its research reveals that many of the views of global ageing are based on myths and that there will be considerable opportunities for the world as its population matures. The Institute's Director, Professor Sarah Harper [3] highlights in her book Ageing Societies [7] the implications for work, families, health, education and technology of the ageing of the world's population. Most of the developed world (with the notable exception of the United States) now has subreplacement fertility levels, and population growth now depends largely on immigration together with population momentum which arises from previous large generations now enjoying longer life expectancy.

[edit] Ageing, well-being and social policy

Main articles: Dependency ratio, Generational accounting, and Pensions crisis

The economic effects of an ageing population are considerable. Older people have higher accumulated savings per head than younger people, but may be spending less on consumer goods. Depending on the age ranges at which the changes occur, an ageing population may thus result in lower interest rates and the economic benefits of lower inflation. Some economists (Japan) see advantages in such changes, notably the opportunity to progress automation and technological development without causing unemployment. They emphasize a shift from GDP to personal well-being. However population ageing also increases some categories of expenditure, including some met from public finances. The largest area of expenditure in many countries is now health care, whose cost is likely to increase dramatically as the population ages. This would present governments with hard choices between higher taxes, including a possible reweighing of tax from earnings to consumption, and a reduced government role in providing health care. The second largest expenditure of most governments is education and these expenses will tend to fall with an ageing population, especially as fewer young people would probably continue into tertiary education as they would be in demand as part of the work force. Social security systems have also begun to experience problems. Earlier defined benefit pension systems are experiencing sustainability problems due to the increased longevity. The extension of the pension period was not paired with an extension of the active labour period or a rise in pension contributions, resulting in a decline of replacement ratios. In recent years, many countries have adopted policies to strengthen the financial sustainability of pension systems, although the challenges regarding pension adequacy remain.

Traditional wedding clothes since the Nguy n Dynasty

A wedding in Annam (Middle of Vietnam) in 1900s. The bridegroom's family was going to bride's house to ask her parents to take her home, a traditional process of Vietnamese people.

While traditional clothes of Vietnam have always been very diverse depending on the era and occasion, after the Nguy n Dynasty women began to wear elaborate o di for their weddings. These dresses were modeled after the o m nh ph (royal o di) of Nguy n Dynasty court ladies. The style of the Nguy n Dynasty has remained popular and is still used in current-day Vietnamese wedding attire. The difference between the o m nh ph and the typical o di is the elaborateness of its design. The former is usually embroidered with imperial symbols such as the phoenix and includes an extravagant outer cloak. This gown is preferably in red or pink, and the bride usually wears a Kh n ng headdress. The groom wears a simpler male equivalent of the dress, often in the color blue.

Previous to the Nguy n Dynasty, it is likely that women simply wore fancy, elaborate versions of o t thn.

[edit] Engagement
An engagement ceremony usually takes place half a year or so before the wedding. In the past, most marriages were arranged by the parents or extended family, and while children were sometimes consulted, it was nearly always the parents' final decision. It was not unusual for the bride and groom to meet for the first time at the day of their engagement. However, in the last few decades, Vietnamese women and men marry based on love rather than arranged marriages.

[edit] The wedding

Preparations for the traditional Vietnamese wedding first begins by choosing a date and time for the marriage ceremony. This is decided by a Buddhist monk, Spiritual leader, or fortune teller due to the spiritual nature of the occasion. This tradition does not change if the family is Catholic. The wedding consists of an extensive set of ceremonies: asking permission to receive the bride, receiving the bride at her house, and bringing the bride to the groom's house. Both Vietnamese and oversea-Vietnamese who desire to have a hybrid traditional Vietnamese and Western-style wedding will often incorporate the last two ceremonies with the Western-style wedding. At the end of the ceremonies, there is a wedding reception for the two families and guests.
[edit] Asking permission to "receive" the bride

Before the wedding day, the groom's family would make a trip to the bride's home with a gift of betel nuts to officially ask permission to receive the bride. At this time, the bride's family would confirm the wedding and further proceedings would take place. In actuality, this now obsolete ceremony was used in the past to confirmlast minutethat the marriage would still take place. Due to often forced arranged marriages, some brides fled from home. Thus, this ceremony was more so used to confirm that the wedding would proceed.
[edit] Receiving the bride at her house

A Vietnamese country wedding

On the day of the wedding, the procession of the groom's family is led in specific order. The first person would be the representative of the groom's house followed by the groom's father, the groom, then the rest of his family and close friends

In the past, the groom's mother might not take part in the procession as a sign that she would not be a threat to the future bride; she would even "hide" for a short period upon the bride's welcoming to the groom's home. However, this practice has long been abandoned. The number of people participating in the groom's procession varies but is usually restricted to a smaller number (20 or so) to make it easier on the bride's family, which must receive all the guests. In the procession, the groom, his family and friends bear elaborately decorated lacquer boxes, covered in red cloth. Inside these boxes are gifts representing the wealth that the groom's family will bring to the bride's family. Gifts are betel, fruit, cakes, a roast pig, fabric, and an abundance of jewelry for the bride. Usually, the number of gift boxes varies between 6 or 8, but never 7 or 9 since it is seen as bad luck. However, it depends on personal view and might be reduced to 2-3 boxes. [The number must be an odd number 5, 7 or 9 trays depends on the condition of the fianc family. The gifts are covered by the red color paper or cloth. In Vietnamese beliefs, the odd number and the red color will bring luck to the young couple.as per http://www.vietnamculture.com/vietnamese-engagement-ceremony.aspx] Upon arriving at the bride's home, the procession lights fireworks to alert the bride's family, who then lights its own round of firecrackers to welcome the groom's procession. Members of the procession are introduced to the bride's family, and the bride's family introduces its members to the procession. The groom presents his gifts to the bride's family, and he is given permission to greet the bride, who is finally brought out. The permission ceremony begins in front of the bride's ancestor altar. The bride and groom burn incense sticks, asking for permission from the ancestors to bless them. The couple turns and bows to their parents, gives thanks for raising and protecting them. The bride and groom then bow to each other. A formal tea and candle ceremony along with speeches follow. While tea has always been an essential part of Vietnamese life, Vietnamese tea culture is not as complex or ritually rigid as its counterparts in China, Japan or Korea. A traditional wedding may be the only time in a Vietnamese person's life that a formal tea ceremony is essential. The bride and groom, in front of all their guests, will serve tea (or wine) to their parents. Each parent will then give advice about marriage and family to the couple. A candle ceremony will follow, symbolizing the joining of the bride and groom and the joining of the two families. The groom's gift boxes filled with jewelry will be opened by the groom's mother, who will then put each piece on the bride for good fortune. Due to Western influence in the concept of wedding rings, modern weddings still include the giving of jewelry to the bride but are followed by the exchange of wedding bands between the bride and groom. However, Catholic Vietnamese families reserve the exchange of wedding bands for the separate church ceremony.

[edit] Bringing the bride to groom's house

As the procession arrives back at the groom's house, the groom's family members that did not take part in the procession but remained at home will light firecrackers in celebration. The newlyweds will be brought to the groom's ancestor altar, where another ceremony takes place and the bride is introduced to the groom's relatives. Finally, the bride is brought to the couple's room and shown their marriage bed.
[edit] The reception for the bride and groom's family and friends

Following the ceremony at the groom's house, all of the bride and groom's family and friends are invited to a reception that traditionally takes place at the groom's house. Nowadays, however, the reception occurs immediately after the procession ceremony to the bride's house, and takes place at any desired location---such as either couple's house, a restaurant or a hotel banquet hall. It is not until after the reception that the bride is brought to the groom's house. The vast majority of newlyweds also have their own place. If so, they simply go to their house. The number of guests in attendance at these modern-day receptions is large, usually in the hundreds. Elaborate 7 to 10 course meals are served, often starting with cold platters then followed by hot dishes such as seasoned lobster, seafood hot pot, and other Vietnamese and Chinese banquet dishes, often ending with dessert or a fruit platter.
[edit] Traditional Vietnamese wedding gifts

Guests are expected to bring gifts, and it is traditionally in the form of money in an envelope. As of January 2009, the appropriate amount is usually $100$200 USD per person though more or less is possible depending on the locale. Immediate family, usually gives more money to the bride and groom. At one point during the reception, the bride and groom will go from table-totable to thank guests for their blessings and sometimes collect the envelopes. Most couples however leave a box at the sign-in table for guests to drop in their envelopes and cards, although this is frowned upon by older traditional conservatives. Occasionally, the family and guests' monetary gifts will cover more than the cost of the wedding and reception.
[edit] The bride's change of dress

In modern weddings, brides usually change into three different gowns during the reception. Her dresses are usually composed of the Western white wedding gown, a second Western dress to be worn at the end of the evening during the dancing, and a third traditional o di to be worn during the traditional table visits to personally thank the guests for coming.

[edit] Modern infusions in religion and culture

While most Vietnamese are Mahayana Buddhists, a significant number are Catholic. However, this does not change the traditional Vietnamese wedding. Vietnamese Catholics still incorporate

all parts of the wedding ceremonies and reception. The only difference may lie in the ancestor worship at each newlywed's house. Some Catholics are comfortable with ancestor worship due to Vietnamese culture's deep history of reverence toward ancestors. Other Catholics who are not comfortable, however, may opt to omit the ancestor worship entirely or replace it with worshiping Jesus or praying to the Virgin Mary. Most current-day Vietnamese weddingsboth in Vietnam and overseasincorporate both Western and Vietnamese traditions. One such infusion is the bride wearing both a Western wedding dress and an o di during the wedding and reception. Perhaps the most significant Western and Vietnamese infusion is the proceedings of the traditional three ceremonies. With the omitting of the first traditional ceremony ("asking permission to receive the bride"), the last two traditional ceremonies ("receiving bride at her house" and "bringing bride to groom's house") tend to no longer take place on the day of the wedding but instead are used in place of a Western engagement ceremony. Thus, the actual wedding day may only include a Buddhist/Church ceremony, and large reception.

[edit] Symbols
Traditional and modern symbols of marriage are often featured during Vietnamese marriage ceremonies as decorations on the wedding umbrellas, lacquer gift boxes (or the red cloth that covers them), or even the decorations in the homes of both the bride and groom. They usually include lanterns, doves, initials of the couple, among other things. However, one symbol that is indispensable are the words "song h ." This phrase also appears as the character , which is reflective of Vietnam's influence by Chinese characters as well as the vernacular Nom script before the 20th century. While literacy in these scripts during feudalistic times was restricted mostly to scholars, officials and other members of the elite, characters such as these have always played an aesthetic role in important occasions such as weddings.