Traditional postpartum practices of women and infants and the factors influencing such practices in South Eastern Turkey

Geçkil, Emine; Şahin, Türkan; Ege, Emel

doi:10.1016/j.midw.2006.12.007

Cited by 78 publications

(70 citation statements)

References 10 publications

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“…This period of postnatal confinement is called 'dalam pantang'. The practice is mirrored in a number of Asian societies, including Indian (Choudhry, 1997), migrant Hmong women (Rice, 2000), Korean (Sich, 1981) and Turkish women (Ozsoy and Katabi, 2008;Geckil et al, 2009).…”

Section: Confinement Practicesmentioning

confidence: 99%

“…Women lie for varying time each day on a 'roasting bed' under which a fire burns in order to 'shrink swollen tissues, dry up the blood and prevent haemorrhage' (Manderson, 1981, p. 511). Variations of such heating rituals are carried out in other traditional cultures including Korean, Hmong and Turkish (Sich, 1981;Rice, 2000;Geckil et al, 2009). Some cultures prohibit bathing or allow women only to wash in special herbal preparations during the confinement period in order to prevent the cold state from becoming entrenched (Manderson, 1981;Rice, 2000;Martinez, 2008).…”

Section: Confinement Practicesmentioning

confidence: 99%

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An exploratory study of traditional birthing practices of Chinese, Malay and Indian women in Singapore

et al. 2012

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Section: Confinement Practicesmentioning

confidence: 99%

Section: Confinement Practicesmentioning

confidence: 99%

An exploratory study of traditional birthing practices of Chinese, Malay and Indian women in Singapore

et al. 2012

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“…The women's mothers and mothers-in-law (66.7%) usually encouraged such practices. 3 All women were accepted the reinforcement for the same by family members particularly grandparents. Family history of similar myths was found positive in 90% of study population.…”

Section: Discussionmentioning

confidence: 99%

Common ritualistic myths during pregnancy in Northern India

Choudhary

Gothwal

Nayan

et al. 2017

Int J Contemp Pediatr

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INTRODUCTIONThe development in science and technology has helped us to overcome the superstitions associated with pregnancy to some extent. But, still many of us follow them even though we realize that these lacks scientific evidence. As in many other things in life, numerous traditions have been created. They often have nothing with science. They are usually prejudices that became part of local culture. 1,2 Cultural competence in the provision of postpartum care is essential for nurses in the healthcare world of the 21 st century. We planned this study to gain an understanding of traditional postpartum practices for women and babies, and to investigate the factors influencing such practices. Midwives and nurses should discuss these findings and their implications when they educate new mothers and their families about contemporary methods of postnatal maternal and infant care. METHODSIt was a cross sectional descriptive observational study. It was conducted at a tertiary care hospital in Northern India in Jaipur City. The study population was women who have delivered in last 3 days either vaginally or by lower segment caesarian section. Information was collected by direct face to face interview with mother and family members and responses were noted down. The fixed numbers of question were asked.The language of communication was Hindi. Local language was also used, if the mothers had difficulty in communication through Hindi. Questions were open ended and responses falling into preset possible ABSTRACT Background: The development in science and technology has helped us to overcome the superstitions associated with pregnancy to some extent. Objective of present study was to record information about common ritualistic myths during pregnancy and after baby birth. Methods: It was a cross sectional observational study conducted in a tertiary care center. Information was collected from 200 admitted women who delivered in last 3 days with direct questions to mother. Results: Total 180 (90%) women were following the ritualistic myths. Mean age and mean parity was 30.1 years and 2.8 respectively. Sixty five percent women were belonging from rural background. Religion distribution was as follows 144 Hindu, 40 Muslim and 16 were others. Prevalence of the myths was 136 (94.4%), 32 (80%), 12 (75%) in Hindu, Muslim and other religions respectively. An inverse relation was observed between education level and acceptance of myth. Conclusions: Ritualistic myths during pregnancy and after birth were more common with low literacy, rural background and in Hindus.

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“…Aslında "alkarısı'' inanmalarının gerçek yaşam ve bilimle ilgisi araştırıldığında tıpta ve psikolojideki "postpartum depresyon" ile ilgili bir inanma olduğu anlaşılmaktadır (31). Ülkemizin farklı yörelerinde de albasması inanışının varlığı ve ondan korunmaya yönelik bazı uygulamaların yapıldığı görülmektedir (32)(33)(34). Ülkemizde özellikle doğumdan sonraki kırk gün içerisinde anneye albasmaması, sütünün kaçma-ması ya da bol olması, çocuğu kırk basmaması, uykunun bol olması için çeşitli dinsel ve büyüsel pratikler uygulanmaktadır.…”

Section: Epidemiyolojiunclassified