Daughter of time: the postmodern midwife (Part 2)

Abstract

RESUMENCualquier esfuerzo para dar sentido a la complejidad del proceso reproductivo en la vida contemporánea se depara no solamente con el modelo biomédico y las estructuras gubernamentales de poder, sino con las definiciones que estas estructuras imponen a las parteras y matronas y su denominación considerándose los límites nacionales y culturales. La definición internacional de partera demanda formación en instituciones de enseñanza reconocidas por el gobierno. Las parteras tradicionales no pueden ser consideradas parteras, pero son denominadas parteras tradicionales. Hay una gama enorme de denominaciones para las parteras, en diversos locales, en las diversas lenguas y a lo largo del tiempo, y por eso es difícil nombrar a este profesional. No obstante, en escala global se puede reconocer que hay dos ramificaciones de partera: la que está incorporada al sistema de salud y la que está fuera de él. DESCRIPTORES ABSTRACTAny effort to make sense of the complexities of contemporary midwifery must deal not only with biomedical and governmental power structures but also with the definitions such structures impose upon midwives and the ramifications of these definitions within and across national and cultural borders. The international definition of a midwife requires graduations from a government-recognized educational program. Those who have not are not considered midwives but are labeled traditional birth attendants. Since there are myriad local names for midwives in myriad languages, the impact of this naming at local levels can be hard to assess. But on the global scale, the ramifications of the distinction between midwives who meet the international definition and those who do not have been profound. Those who do are incorporated into the health care system. Those who do not remain outside of it, and suffer multiple forms of discrimination as a result. KEY WORDS RESUMOQualquer esforço para dar sentido à complexidade do processo reprodutivo na vida contemporânea se depara não só com o modelo biomédico e as estruturas governamentais de poder, mas também com as definições que tais estruturas impõem às parteiras e obstetrizes e à sua denominação, considerando-se os limites nacionais e culturais. A definição internacional de parteira demanda a formação em instituições de ensino reconhecidas pelo governo. As parteiras tradicionais não podem ser consideradas parteiras, mas são denominadas parteiras tradicionais. Há uma gama enorme de denominações para as parteiras em diversos locais, nas diversas línguas e ao longo do tempo, que torna difícil nomear este profissional. Entretanto, em escala global, pode-se reconhecer que há duas ramificações de parteira: a que está incorporada ao sistema de saúde e a que está fora dele. DESCRITORESParteira leiga. Enfermagem transcultural. Enfermeiras obstétricas.

Reconcilable differences? Portuguese obstetricians’ and midwives’ contrasting perspectives on childbirth, and women’s birthing experiences

“…However, the situation of midwives revealed in the study can be considered specific to the cultural history of childbirth in Portugal and may not be directly comparable to other settings. As noted by Davis-Floyd (2008), any sense-making of the role of midwives is intrinsically linked to national and cultural definitions.…”

From expectation to experience: humanizing childbirth in the Brazilian National Health System

“…In this dualist view we must also acknowledge social and economic backgrounds that strongly influence women's horizons of possibilities and experiences 34,35 . As seen in some cases, women express some limitations that influenced their birth choices: Home birth as a birth choice -the epitome of a post-modern humanized birth 36 -is mainly a luxury confined to the middle and upper classes. The birth center where care is government-funded emerges as a safe, accessible option, for those who qualify.…”

« Il tète, mais il n’y a pas de lait ». Hiérarchisation et hybridation des savoirs sur le colostrum au Cambodge

“…Au vu de la maigre littérature sur le sujet, cette substance est parfois considérée comme impure et, par conséquent, malsaine pour l'enfant, la mère différant l'alimentation au sein jusqu'à ce que le lait se substitue au colostrum [Crochet, 2001 ;Thompson, 1996]. Sa couleur jaunâtre, appréhendée avec suspicion, peut être associée au pus [Davis-Floyd, 2003 ;Leféber, Voorhoeve, 1999]. Elle est également mise en rapport avec des notions de purification, de « nettoyage », ou encore avec des croyances médicales (par exemple, le colostrum provoquerait des diarrhées ou des indigestions).…”