2014
DOI: 10.1186/1471-2393-14-196
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Reshaping maternal services in Nigeria: any need for spiritual care?

Abstract: BackgroundHigh maternal and perinatal mortalities occur from deliveries conducted in prayer houses in Nigeria. Although some regulatory efforts have been deployed to tackle this problem, less attention has been placed on the possible motivation for seeking prayer house intervention which could be hinged on the spiritual belief of patients about pregnancy and childbirth. This study therefore seeks to determine the perception of booked antenatal patients on spiritual care during pregnancy and their desire for su… Show more

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Cited by 15 publications
(8 citation statements)
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“…18 As also highlighted in this report, many women who receive orthodox antenatal care end up delivering in unorthodox centres. [19][20][21] Reasons for this from this case could be attributed to the poor socioeconomic status of the parents.…”
Section: Discussionmentioning
confidence: 99%
“…18 As also highlighted in this report, many women who receive orthodox antenatal care end up delivering in unorthodox centres. [19][20][21] Reasons for this from this case could be attributed to the poor socioeconomic status of the parents.…”
Section: Discussionmentioning
confidence: 99%
“…Akeredolu et al (2017) reported that patients express their desire for clinicians to be aware of their religious and spiritual needs. Most importantly the health benefits of religious and spiritual care have also been documented, including psychosocial wellbeing, by extension fostering the concept of holism (Adanikin et al 2014;Crowther and Hall 2015), awareness of the human nature of the unborn baby (Hall 2006), humanisation of care and the 'mysteriousness of our human existence' (Crowther and Hall 2015, p. 176). A recent study on the influence of religion on the use of maternal health services among Christian and Muslim women in Northern Nigeria showed that religion had minimal influence (Al-Mujtaba et al 2016).…”
Section: Discussionmentioning
confidence: 99%
“…They have no formal education, some learned from their relatives while others went through an apprenticeship style of training. In Igbo prayer houses, the ministers not only pray for divine intervention, but they also use traditional herbs (Adanikin et al 2014). In contrast, modern healthcare practitioners have had formal education which is approved by the government, and as such they are considered legitimate practitioners.…”
Section: Introductionmentioning
confidence: 99%
“…Nonetheless, a recent publication that investigated antenatal attendees from two tertiary health institutions in Southwest Nigeria found that pregnant women frequently desire spiritual care during pregnancy and childbirth 58 . This is explained in part by the perception in many African settings that pregnancy is a period of increased risk of attacks by witches and other satanic forces 59 .…”
Section: Religious Factorsmentioning
confidence: 99%
“…Pregnant women, therefore, see care and delivery in faith-based facilities as a safe haven. In the study by Adaniki et al, majority of the women interviewed were of the viewpoint that the likelihood of delivery in a hospital would be greatest if collaboration existed between their religious leaders and healthcare workers 58 . This mentality has encouraged the argument that a hospital environment that is faith tolerant is likely to improve women's use of evidence-based maternity care services in Nigeria.…”
Section: Religious Factorsmentioning
confidence: 99%