Human milk banking and milk kinship: Perspectives of mothers in a Muslim country

Karadağ, Ahmet; Оздемир, Рамазан; Ak, Muharrem; Özer, Ali; Doğan, Derya Gümüş; Elkiran, Ozlem

doi:10.1093/tropej/fmv018

Cited by 50 publications

(77 citation statements)

References 13 publications

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“…Similarly, another current hospital study from Turkey reported that 8.2% of the participants wet nursed a baby and 10.9 % were wet-nursing (12). Wet-nursing numbers were also low in the studies that were done in the city centers in Turkey, which is similar to our study (5,8,13).…”

Section: Discussionsupporting

confidence: 90%

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Views of Muslim mothers in Turkey on breast milk donation and human milk banks

Şahi̇n¹

2020

NPT

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Background & Aim: In many countries, human milk banks (HMBs) are included in children's health policies and regulations and are supported as an extension of national breastfeeding policies. Currently, there are no active HMBs in Turkey. This study aimed to evaluate the attitude, knowledge, and views of mothers about breast milk donation and HMBs. Methods & Materials: This descriptive study was conducted in a university hospital postnatal clinic in Eskişehir between January and April 2019. The study population comprised of 250 multipara mothers. Data were collected with the help of a questionnaire comprising three sections. Results: Only 28.4% of mothers knew about HMBs. A total of 40.8% of mothers indicated that they were against the establishment of HMBs in Turkey. However, only 61 mothers (24.4%) approved of obtaining milk from HMBs. Mothers who did not agree to the establishment of HMBs (77.5%) stated that babies who are fed with breast milk from the same mother would be milk siblings, and it would be an ethical problem if they got married to each other. Conclusion: Most mothers are hesitant to donate their milk to HMBs, mostly due to religious concerns. Even in a group of Turkish Muslim populations whose sociocultural level can be considered high, resistance against HMBs is thoughtful. It is essential to organize public campaigns, especially through social media, to raise awareness of HMBs. When the results of the study were taken into account, it is believed that an HMB model where the donors and recipients meet each other is necessary.

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Section: Discussionsupporting

confidence: 90%

“…Currently, there are no active HMBs in Turkey. The Turkish Ministry of Health launched the HMB establishment project in 2012 (8).…”

Section: Introductionmentioning

confidence: 99%

Views of Muslim mothers in Turkey on breast milk donation and human milk banks

Şahi̇n¹

2020

NPT

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“…Different cultures and religions have different perspectives on the issue of human milk sharing; therefore, cultural and religious beliefs should be implied regarding milk donation (Gürol et al, 2014). Wet-nursing has been widely acceptable in many cultures; however, in the Muslim society anonymised donor is not acceptable, due to the religious belief that the recipient infant would be considered to be the donor's child (Karadag, Ozdemir, Muharrem et al, 2015).…”

Section: Discussion Of Findingsmentioning

confidence: 99%

Women’s Knowledge and Attitudes on Established Breastmilk Bank in Limpopo Province, South Africa

Mantji¹,

Bopape²,

Tebogo³

2019

GJHS

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BACKGROUND: Breastfeeding is recommended as the best practice which results in normal growth and development of the healthy infants.  In cases where the mother is unable to provide adequate breastmilk due to unavoidable circumstances, pasteurised donated breastmilk from the bank should be considered for hospitalized or preterm babies. OBJECTIVES: To explore and describe women’s knowledge and attitudes related to established breastmilk bank in Mankweng area. METHODS: An explorative descriptive contextual qualitative research was conducted. Data was collected using semi-structured, one-on-one interviews at the rural hospital and a rural clinic in Limpopo province. Purposive sampling method was used to select participants of this study. Adherence to criteria for trustworthiness was aimed at ensuring that the findings become credible, transferable, confirmable and dependable. Ethical standards were adhered to in order to protect identity, dignity, rights and welfare of the study participants. Data was analysed using Tesch’s open coding method. FINDINGS: Women at the hospital have knowledge related to breastmilk bank whilst the ones at the clinic have insufficient knowledge about breastmilk bank. The participants have shown positive attitudes towards donating breastmilk to the bank, whilst on the other hand negative attitudes towards receiving donated breastmilk from the bank were identified due to fears of contracting infections mainly HIV. CONCLUSION: Women at the clinic, have insufficient knowledge and negative attitudes towards the established breastmilk bank. However, they were more willing to donate rather than to accept donated human milk from the bank. On the other hand, women at the hospital are knowledgeable about the breastmilk bank and they revealed positive attitudes towards the established breastmilk bank. It is recommended that the established breastmilk bank should be well promoted and well publicised to the community members in order to utilise the bank effectively and efficiently.

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“…Turkish religious officers have stated that they would only approve the establishment of an alternative human milk bank in which milk would be pooled from a maximum of three donors and up to three recipients, whose identities are known by one another, would be allowed to use donor milk from each milk pool [8,9]. The various religious, cultural, biological, and epigenetic aspects exposed by this study and the uniqueness of the characteristics of human milk support human milk donation by Muslim mothers and Muslim children to receive DHM [10].…”

Section: Discussionmentioning

confidence: 99%

Breast Milk Donation in the Muslim Population: Why It Is Possible

Rigourd¹

2018

AJP

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Some mothers have negative ideas about human milk donation, especially in the Muslim population, because of the «milk brother-sister» concept, whereas infants are often in need of human milk. A mother delivered a very low birth-weight infant of 500 g after 26 weeks of amenorrhea. She was able to collect 200 mL of milk per day by four days after birth, 500ml/day after seven, and then up to 1.5 L/day. At the end of the hospitalization, the milk bank asked her if she was willing to donate her milk. She first refused to offer her milk for donation because of the «brother milk» concept. After discussion, the milk-bank team managed to convince the mother to donate the 179 Liters of milk not used by her baby. The two issues that may arise for a Muslim are whether they allowed to donate their own milk and whether their infant can receive donated milk. These issues were addressed by: i) performing a literature review covering all points of view of the religion concerning human milk donation, ii) seeking the expertise of religious figures, and iii) examining biological and genetic issues. Thus, religious, cultural, biological, and epigenetic aspects all support milk donation by Muslim mothers to milk banks and allow children to receive donated milk. Milk banks should be created in Muslim countries to promote the health of pre-term infants.

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Human milk banking and milk kinship: Perspectives of mothers in a Muslim country

Cited by 50 publications

References 13 publications

Views of Muslim mothers in Turkey on breast milk donation and human milk banks

Views of Muslim mothers in Turkey on breast milk donation and human milk banks

Women’s Knowledge and Attitudes on Established Breastmilk Bank in Limpopo Province, South Africa

Breast Milk Donation in the Muslim Population: Why It Is Possible

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