Kajian Perilaku Kesehatan Dukun Terhadap Ibu Dan Bayi Setelah Melahirkan Suku Asli Dayak Meratus Kalimantan Selatan

Abstract

Masyarakat Kabupaten Hulu Sungai Utara di Kalimantan Selatan yang tinggal di daerah terpencil sangat kekurangan tenaga kesehatan yang terlatih, tidak adanya pilihan lain dalam melakukan persalinan selain yang dibantu oleh Dukun Beranak yang dipercaya mempunyai kemampuan khusus dalam membantu persalinan. Dari fenomena dan permasalahan yang ada maka dari itu perlunya dilakukan penelitian tentang kajian perilaku kesehatan berbasis budaya yang masih erat kaitannya dengan adat istiadat dan kepercayaan masyarakat. Tujuan Penelitian ini untuk mengetahui perilaku setelah melahirkan terhadap ibu dan bayi oleh Dukun Beranak pada Suku Dayak Meratus dalam Perspektif Antropologi Kesehatan. Metode yang digunakan Observatif dan wawancara mendalam sebagai teknik pengumpulan data. Terpilih enam informan kunci yaitu dua orang dukun beranak, dua orang dukun kampung/tokoh adat, ibu nifas, dan ibu hamil. Hasil Penelitian menunjukkan tindakan yang dilakukan dukun beranak pada saat setelah Persalinan suku Dayak Meratus yaitu melakukan pembersihan pada Ibu, mengoleskan getah pucuk daun pisang menurun muda pada luka ibu memberikan obat-obatan/pelungsur, melakukan pengurutan pemulihan atau pengembalian rahim Ibu, melakukan babat perut ibu, papadah dukun beranak bagi ibu nifas dan tindakan yang dilakukan kepada bayi yaitu membersihkan bayi, memotong tali pusar memandikan bayi setelah tali pusar lepas, melakukan babat dan bedung pada bayi, melakukan penguburan plasenta bayi oleh ayah atau wali laki-laki. Ritual yang dilakukan Dukun Kampung/Tokoh Adat pada saat setelah persalinan, yaitu wadak, tolak bala, beuri. Berdasarkan hasil penelitian dan pembahasan dapat disimpulkan bahwa perlakuan dukun beranak setelah proses melahirkan masing-masing memiliki tahapan penjabaran tersendiri baik untuk ibu dan juga bayi.

Analysis of Abdominal Massage Practice Performed by Traditional Birth Attendants in Mamba Community Health Center, East Nusa Tenggara

“…Those ingredients would have negative effects such as infection if there was a tear in the birth canal. This study is in line with a study conducted by Sanjaya et al (2016) that postpartum mothers were given a combination of manurun banana leaves that had been crushed and applied to birth canal wounds.…”

The Uniqueness of Newborn Health Care in The Batak Toba Community

“…The Meratus Dayak tribe considers that planting a baby's umbillical is an honor and should not be done carelessly. They will wash the baby's umbilical then before planting the baby's umbilical will be given leaves, knives, and shallots (Sanjaya, 2016) different from the Javanese in Jepara who wash the umbilical or namely "ari ari" first, prayed and put into containers from clay and then given flowers three colours, the container is closed and then buried in front of the house then it will be illuminated using teplok lights for 35 days (Widyaningrum, 2017;Suryawati, 2007). The Walsa tribe in Papua will first wash the placenta, then put it in plastic and then plant it underground (Ramandey, 2017).…”

“…The baby's umbilical was planted under a banana tree, but before planted, it was also put candlenut, rice one handful and kerosene into the container. Baby's umbilical are considered to be siblings or younger siblings of babies born (Widyaningrum,2017;Ramandey, 2017 ;Sanjaya, 2016) so that the Batak Toba community called "anggi anggi". The belief of the Batak Toba community about the baby's umbillical based on interviews if "anggi anggi" is not planted properly and then bitten by ants, the child will cry.…”

“…According to the Batak Toba community, people who plant baby's umbillical do not the baby's father only, but also others who are experienced. while in Dayak tribe (Sanjaya, 2016) those who plant baby centers are grandmothers or mother's younger sisters (Ramandey, 2017).…”

“…Research in Papua shows that baby shaman are more in Research in Papua shows that baby shaman are more in demand by the community because of their experience, traditions, psychology, economy and pregnancy conditions (Ramandey,2017), while the Meratus Dayak community in South Kalimantan states that baby shaman are well-known to the family, economically and cheaper besides that baby shaman also understand traditional rituals traditionally related to the care of newborns and can care for mothers and babies for 40 days postpartum (Sanjaya, 2016;Suryawati, 2007), besides that the relationship of trust to baby shaman makes the community safer and calm in choosing to give birth to a traditional birth attendant rather than a health worker (Ramandey, 2017;Suryawati, 2007).…”