Traditional practices of Konya women during pregnancy, birth, the postpartumperiod, and newborn care

Okka, Berrin; Durduran, Yasemin; Kodaz, Neslihan Degerli

doi:10.3906/sag-1504-120

Cited by 15 publications

(18 citation statements)

References 23 publications

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“…Some of the traditional practices identified in this study are similar to those in other cultures, like Turkey, Iran, and Ghana [5][6][7]. The traditional massage among the Ijaws is similar to the equally popular Maya abdominal massage which has been found to be efficacious [8].…”

Section: Discussionmentioning

confidence: 70%

Traditional Reproductive Health Practices among Women in South-South Nigeria

John¹,

Esienumoh²,

Nsemo³

et al. 2017

Nur Primary Care

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Despite the development of orthodox health services in Nigeria, several traditional reproductive health practices for women still thrive in many indigenous populations. These practices relate to delayed menarche, delay in child bearing/infertility, during pregnancy and lactation. Mixed method design (descriptive and focused ethnographic) was utilized to explore and elicit traditional reproductive health practices for women of childbearing age, and perceptions about their use. Two hundred and fifty seven (257) women of child bearing age were purposively selected from four randomly selected communities in Southern Ijaw local government area of Bayelsa State and Akpabuyo local government area of Cross River State in South-South region of Nigeria. Results revealed that several traditional reproductive health practices were engaged in by women for several reasons for issues relating to menarche, pregnancy, childbirth, and infertility. Common practices include the use of enchanted amulets, traditional therapeutic massage, "womb setting", "womb massage", "womb locking", use of herbs (oral, enema), "sweat bath"/"steam bath" etc. One very popular practice was the utilization of the popular traditional midwives ("mamalettes" or "abia umaan"), who participants say are "experts at women matters", and "experts at womb setting and womb massage". Some of the traditional practices have scientific explanations and are beneficial while others may be harmful and have implications for community health education and reproductive health policy. However the participants stated that the benefits of the traditional reproductive health practices outweigh the harmful effects.

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Section: Discussionmentioning

confidence: 70%

Traditional Reproductive Health Practices among Women in South-South Nigeria

John¹,

Esienumoh²,

Nsemo³

et al. 2017

Nur Primary Care

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“…Okka B et al reported similar tradition to the tune of 72.2% of the mothers reported performing kırklama (making the forties) in Turkish families, a ceremony performed to celebrate the 40th day after a baby's birth. 7 Removal of baby's hair ceremony (jadula) was planned in 148 (74%) cases, while plan to stay with own mother after delivery36 (18%) cases. Avoidance of colostrum to baby was found in to baby 82 (41%) cases.…”

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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“…Türkiye Nüfus Sağlık Araştırmaları (TNSA) 2013 verilerine göre tüm Türkiye'de bu oran %50 olup, ülkemizin çeşitli bölgelerindeki çalışmalarda ise %9.9-%89 arasında değişmektedir (14,(20)(21)(22)(23)(24). Dünyanın farklı ülkelerinde ise bu konuyla ilgili farklı oranlar; 'Suudi Arabistan'da %11.4 , Brezilya'da %67.7 ve SriLanka'da %83.3' şeklinde bildirilmektedir (25) (26,10,17,15). Pakistan'da, Hindistan'da da sırasıyla %30.9 ve %73.6 oranında bebeklerin ilk emzirilmelerinin geciktirildiği bildirilmiştir (27,28).…”

Section: Bulgularunclassified

Relationship between the traditional neonatal care practices and baby health and the socio-economic levels of families <p>Yenidoğan bebek bakımındaki geleneksel uygulamaların bebek sağlığı ve ailelerin sosyo-ekonomik düzeyi ile ilişkisi

Korğalı

Ay²,

Yiğit

et al. 2018

HumanSciences

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Objectives: Every baby born is a hope for the future. Therefore, despite recent improvements, the traditional newborn baby care practice keeps its update. While this traditional practices can sometimes be useful, they can also cause serious problems which threaten baby's life. Our purpose in this study is firstly to determine the positive-negative effects of traditional approaches to the care of newborn babies on their current practices, causes, and infants' health and secondly to determine the relationship between these practices and education and socioeconomic levels of the families.Methods: Our study is the descriptive survey type and it was carried out by in face to face with 300 mothers who had applied to Bezm-i Alem Valide Sultan Vakıf Gureba Training and Research Hospital Children's Health and Diseases Clinic. According to the socioeconomic level of the family, the families were divided into 3 groups as group 1; high, group 2; middle, group 3; low socioeconomic levels. The groups were compared in term of traditional newborn baby care practices. Results: In this study, 25 (8.3%), 153 (51%) and 22 (40.7%) of the 300 mothers were in the group 1, 2 and 3 respectively. There was found no difference between in the groups in terms of mother's-father's age, gender-age of the youngest child. The education level of the parents, the ratio of working mothers and nuclear family, the duration of living in Istanbul were found significantly higher in group 1. The number of persons and children at home is significantly higher in group 3. In our study, 91.3% of the mothers gave breast milk as first food to their baby. Breastfeeding rates in the first 2 hours postpartum were significantly higher in group 1. No significant difference was found between in the groups in terms of weekly baby bathing frequency, umblical cord care methods, salting of infants and the ratio and duration of swaddling. However, squeezing the infants' nipple and lemon, oil or rub application in the baby's eye was significantly less observed in group 1. The number of mothers who are aware of the importance of the colostrum was essentially higher in groups 1 and 2. The rate of regular vitamin D use was significantly higher in group 1. In group 3, more family members were consulted on issues related to the baby, while in groups 1 and 2, health professionals were consulted.Conclusion: Traditional approaches that threaten infant health are diminishing when the education and socioeconomic levels of the family are increased. National policies on infant care should be established, and firstly women and the whole community, should be educated.Extended English summary is in the end of Full Text PDF (TURKISH) file. ÖzetGiriş ve amaç: Doğan her bebek gelecek için bir umuttur. Bu nedenle modern tıptaki gelişmelere rağmen geleneksel yenidoğan bebek bakım uygulamaları güncelliğini korumaktadır. Bu geleneksel uygulamalar bazen faydalı olabilirken, bazen de bebeğin hayatını tehtit eden ciddi sorunlar yaratabilmektedir. Bu çalışmadaki amacımız; yenidoğan bebek bakımıyla ilgili geleneksel yaklaşımların günümüzdeki uygulamalarını, nedenlerini, bebek sağlığı üzerine olumlu-olumsuz etkilerini belirlemek, bu uygulamaların ailenin eğitimi ve sosyoekonomik düzeyiyle ilişkisini saptamaktır.Yöntem: Çalışmamız tanımlayıcı tipte bir anket çalışmasıdır. Bezm-i Alem Valide Sultan Vakıf Gureba Eğitim-Araştırma Hastanesi Çocuk Sağlığı ve Hastalıkları Kliniği’ne başvuran 300 anneyle yüz yüze olarak yapılmıştır. Aileler sosyoekonomik düzeylerine göre, grup 1; yüksek, grup 2; orta grup 3; düşük sosyoekonomik düzey olarak sınıflandırılmıştır. Gruplar geleneksel yenidoğan bebek bakım uygulamaları açısından karşılaştırılmıştır.Bulgular: Üçyüz annenin 25’i (%8.3) grup 1’de, 153’ü (%51) grup 2, 122’si (%40.7) ise grup 3’de yer almaktadır. Anne - baba yaşı, en küçük çocuğun yaşı ve cinsiyeti açısından gruplar arasında fark saptanmamıştır. Ebeveynlerin eğitim ve aylık gelir düzeyi, çalışan anne oranları, çekirdek aile oranı ve İstanbul’da yaşanan süre grup 1’de anlamlı olarak yüksektir. Evdeki kişi ve çocuk sayısı grup 3’de anlamlı derecede fazladır. Annelerin %91.3’ü bebeğine ilk besin olarak anne sütü vermiştir. Doğum sonrası ilk 2 saatte emzirme oranı grup 1’de anlamlı olarak yüksektir. Haftalık banyo sıklığı, göbek bakım yöntemleri, bebeklerin tuzlanması, kundak oranları ve süreleri açısından gruplar arasında fark yoktur. Bebeklerin memelerinden süt boşaltılması ve gözüne limon, yağ, sürme sürülmesi grup 1’de anlamlı olarak az uygulanmıştır. Kolostrumun önemini bilen anneler grup 1 ve 2’de daha fazladır. Grup 1’de daha yüksek oranda düzenli D vitamini kullanılmaktadır. Bebekle ilgili konularda grup 1 ve 2’de sağlık çalışanlarına, grup 3’de ise aile büyüklerine danışılmaktadır.Sonuç: Anne babanın eğitim seviyesi ve ailenin sosyoekonomik düzeyi yükseldikçe bebek sağlığını tehtit eden geleneksel yaklaşımlar azalmaktadır. Bebek bakımı konusunda ulusal politikalar oluşturularak, kadınlar başta olmak üzere tüm toplum eğitilmelidir.

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Traditional practices of Konya women during pregnancy, birth, the postpartumperiod, and newborn care

Cited by 15 publications

References 23 publications

Traditional Reproductive Health Practices among Women in South-South Nigeria

Traditional Reproductive Health Practices among Women in South-South Nigeria

Common ritualistic myths during pregnancy in Northern India

Relationship between the traditional neonatal care practices and baby health and the socio-economic levels of families <p>Yenidoğan bebek bakımındaki geleneksel uygulamaların bebek sağlığı ve ailelerin sosyo-ekonomik düzeyi ile ilişkisi

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