Prayer for a Worldly Society

Health care access and preventive care among Vietnamese immigrants: Do traditional beliefs and practices pose barriers?

AIMThe aim of this study was to identify the level of knowledge of students on traditional practices related to pregnancy, childbirth, the postpartum period and the newborn in Turkey and present the geographical regions of Turkey where traditional practices are more common.METHODSThis cross-sectional study was performed with the participation of 375 students enrolled at the Midwifery and Nursing Departments of the Faculty of Health Sciences of a university in the Marmara Region located in northwestern Turkey. The data were collected through a Personal Information Form and a Traditional Beliefs and Practices Form created by the researchers. Means, standard deviations, minimum and maximum values, frequencies, and percentages were utilized in the statistical analyses.RESULTSThe mean age of the participants was 20.51 ± 2.44 years, 44.5% of them lived in the Marmara Region of Turkey, and most of their parents were primary school graduates. In this study, it was found that most students were not familiar with traditional practices in relation to pregnancy, childbirth, postpartum and newborns in Turkey. It was also ascertained that the beliefs held by the students about pregnancy, childbirth, postpartum and newborns differed across regions. It was found that most students did not know the harmful traditional practices performed for making childbirth easier. Most students were knowledgeable about harmful traditional practices about postpartum. Some of the harmful traditional practices applied to the newborn were determined to be unknown to the students.CONCLUSIONIn conclusion, in this study, it was identified that most students were not familiar with traditional practices related to pregnancy, childbirth, the postpartum period and newborns in Turkey. Before student midwives and nurses have started their careers, they should be informed about traditional beliefs and practices of the society in which they live, and they should be capable of making holistic and comprehensive evaluations. Because of this study, it is recommended that traditional beliefs and practices be included in the curricula of midwifery and nursing schools with particular emphasis on the geographical regions of Turkey.

Post-natal care and traditional post-partum practices have important bearings in maternal and child health outcomes. A study was conducted to understand the traditional post-partum practices by the tribal mothers in rural areas of Vikramgad taluka, Maharashtra, India. A qualitative methodology has been adopted by using data collection methods like focus group discussions (FGDs) and in-depth interviews. Key informant interview methods were adopted to understand the mother’s post-natal diet, personal hygiene, physical activity and rest, neonatal feeding and care practices during pregnancy. Respondents reported that the mother in the post-partum period, locally called balantini , has to follow certain specific practices regarding diet, hygiene and rest to keep herself and her baby healthy. The study reflects on how traditional beliefs and practices affirm gender biases, traditional beliefs and practices when it comes to new mothers and their care. To address the health needs of these ‘last women’, the government and civil society have to work for the reduction of poverty, removal of harmful practices, gender equity and empowerment.

Traditional beliefs, knowledge and practices are formally integrated into the Ecuadorian health system. We sought to understand whether they are integrated in practice. Qualitative data were collected in two rural parishes in the central highlands of Ecuador through four focus group discussions (30 participants), eight key informant interviews, three participatory exercises (24 participants), structured observations of health facilities and analysis of official documents. We found different levels of integration, coexistence, tolerance, and intolerance of traditional health beliefs and practices in health facilities. One parish has undergone dramatic social and cultural transformation, and the role of traditional birth attendants is limited. In the other parish, traditional indigenous norms and values persist, and traditional birth attendants are sought during pregnancy and childbirth. The degree to which traditional birth attendants, indigenous women and their families are included or excluded from public health services depends largely on decisions taken by local health professionals. Formal policies in Ecuador stipulate that health care should be intercultural, but the role of traditional birth attendants is not necessarily incorporated in practice. The integration of culturally-informed beliefs and practices is critical for providing appropriate health services to members of vulnerable populations.

Purpose:This study was carried out to determine the traditional beliefs and practices of women from preconceptional period to postpartum period. Materials and Methods:The research has been descriptive. The study sample was constituted of 166 women who consulted to the Female Education and Culture Center between October 2015 and December 2015, gave at least one live birth, and agreed to participate in the study were involved in the scope of the study. The data of the study were collected through face-to-face interviews using a data form. Data was analyzed by frequency distribution and chi square test and statistical significance was examined at 0.05 significance level. Results:According to the study; As the cause of infertility, nearly to half of women said, “the woman must have health problems”. 69.9% of women stated that they should go to a doctor for infertility treatment and 13.9% stated that it is a necessity of any traditional practice to facilitate pregnancy. 33.7 % of the woman stated that the baby’s gender could be understood during pregnancy. 68.1 % of the participants stated they knew “puerperal fever” and 54.2 % of the participants said they knew “the forty fever” practice. Almost all of the participants were determined to implement a traditional practice with the umbilical cord. The participants gave multiple answers. 50 % stated the infant should be taken to the doctor when it had jaundice, 41.1 % said it could be covered with a yellow gauze. 52.% of the women stated that they should drink plenty of liquid to to increase the breast milk, and 25.5% stated that they should eat sweet things. Conclusion:The study was found that the incidence rate of traditional practices declined, however that they still continued to exist. For this reason, it is important that the traditional practices and beliefs of midwives and nurses taking care of them, their interrogation, the effects of these practices on mother and baby health.

Culture is often related to notions of well-being, illness, healing and health that inform individuals in their day-to-day activities. The postpartum period is noted for traditional practices related to rest, healing and the consumption of food and drinks, but a contemporary view of these practices is needed. To gain an understanding of the traditional practices that Thai women follow in relation to postpartum care and the rationales underpinning such practices. This descriptive study surveyed 500 Thai women living in Ubon Ratchathani, Thailand and attending their first postpartum hospital clinic appointment. A self-completion questionnaire was specially developed and pilot tested, and then administered to women attending the clinic. Descriptive statistics were used in relation to the incidence of particular behaviours. Chi-square analyses were conducted to determine relationships between demographic characteristics and traditional practices. The majority of Thai women adhered to traditional postpartum practices related to the notion of regaining 'heat'. These included 'lying by fire', food restrictions, taking hot baths and consuming hot drinks. Other activities involved not exposing the body to heat loss by keeping covered, not shampooing the hair, avoiding the wind and sexual abstinence. Younger, less educated, primiparous women were more likely to report traditional practices. Mothers and mothers-in-law were most influential in recommending these behaviours. Traditional postpartum practices are still dominant in contemporary Thai culture and are perpetuated by close female family relatives. Health professionals need to be aware of clients' culture and consider the extent to which professional care complements the mothers' traditional beliefs. Nurses need to educate women about the benefits of contemporary postpartum care and to provide strategies to help them to integrate their beliefs and the practices recommended in contemporary health care practice.

Cultural differences can be seen in the birth and postpartum period, where some traditional practices are used to protect the postpartum women and their newborns. The aim of this study was to investigate the cultural beliefs and practices of postpartum women. This was a qualitative study. Data were collected through semistructured in-depth interviews with a purposive sample of 20 mothers in Qom hospitals, Iran from 2019 to 2020. Interviews were transcribed verbatim and finally analysed through conventional content analysis. Five themes of postpartum women's cultural beliefs and practices emerged from the data analysis including beliefs and practices related to public communications, women's postnatal care beliefs and practices, nutritional beliefs and practices, beliefs and practices pertaining to breastfeeding and infant care, as well as religious and traditional beliefs and practices. The most common cultural beliefs among women were beliefs related to public communications. Cultural and traditional postpartum beliefs and practices are common among postpartum women in Iran. To change postpartum behaviours, it is necessary to identify beliefs and practices first and then plan to correct wrong beliefs to achieve women's health in postpartum period.

AimTo explore the occupational and personal life dimensions that have been impacted by the COVID‐19 pandemic for registered nurses (RN) and licensed practical nurses (LPN).DesignQualitative interpretive description approach.MethodsBetween July and September 2020, a web‐based cross‐sectional study was conducted among RNs and LPNs in Quebec, Canada. Included in this survey was an open‐ended question allowing nurses to describe the occupational and personal life dimensions that were impacted by the COVID‐19 pandemic. Thematic analysis was used to interpret the qualitative data from this open‐ended question. Reporting followed the Standards For Reporting Qualitative Research (SRQR).ResultsOf the 1860 survey respondents, 774 RNs and 43 LPNs responded to the open‐ended question (total n = 819). For the occupational dimension, six themes were identified: impacts of infection control on work, change in daily work tasks, offloading and reorganization of care, deterioration of working conditions, increased stress at work and issues related to the profession. For the personal dimension, four themes were found: impacts on the family, dealing with changes about leisure and personal life, impacts on physical and psychological health.ConclusionKnowing the dimensions affected by the COVID‐19 pandemic could help to identifying appropriate interventions to support RNs and LPNs.ImpactThe COVID‐19 pandemic has significantly impacted the occupational and personal lives RNs and LPNs working in the Quebec healthcare system. More specifically, Quebec's nurses experienced a major reorganization of care generated by important government decisions. Knowing how the pandemic affected different life dimensions will help in the development of support adapted to nurses' realities. Even in a pandemic context, improvements in the work environment or appropriate support could lead to an improved psychological health for nurses.

PKK (Empowerment and Family) is one of organization in Indonesia that aim to increase community’s welfare through empowering women in community. This study was intended to describe psychological well-being of women who volunteered in PKK. This study used mixed methods sequential explanatory strategy, consisted of two phases, quantitative followed by qualitative. Quantitative data were collected from 78 women members of PKK in Tanjung Duren Utara Sub-District, Jakarta by using modified Ryff’s Short Version Scale of Psychological Well-being. The result from quantitative analysis was categorized and showed psychological well-being of member PKK are high category for autonomy, self- acceptance, purpose in life, positive relations with others, and personal growth dimension; moderate category for environmental mastery dimension. Three women who have high score categorization in purpose in life and self-acceptance dimension were selected and interviewed to describe the psychological well being. In qualitative analysis, the major themes emerged for purpose in life dimension was women devoted their life for family and society. Themes emerged for self-acceptance dimension was women who sincere (ikhlas) in doing their role in community. PKK could emerge as a vessel for women to achieve and maintain their psychological well being.

By exploring the relationship between socioeconomic development, secularism, and the pervasiveness of traditional beliefs, this article shows that while some traditional practices and beliefs, such as making use of traditional healers, are negatively and significantly related to several development indicators, there is little to no detectable (statistical) relationship between other traditional beliefs and practices, such as believing in and seeing a jinn, and development. The evidence presented in the article sustains the claim, advanced at the turn of the millennium by Inglehart and Baker, that the impact of socioeconomic development on values, attitudes, and cultural change is complex and non‐linear.

Role of traditional beliefs of Baima Tibetans in biodiversity conservation in China

Introduction: This study was conducted to assess the traditional beliefs and practices in postpartum care among Indonesian and Filipino mothers to propose a program to improve maternal and child health. Methods: The study utilized a descriptive research design to Indonesian mother respondents (n=110) and Filipino mother-respondents (n=119) who were conveniently selected. Traditional beliefs focused on technological factors, religious and philosophical factors, kinship and social factors, cultural values, beliefs, lifestyles, political and legal factors, economic factors, and educational factors were evaluated. Results: On assessing the traditional beliefs in postpartum care, Indonesian mother respondents obtained an overall mean of 2.83 verbally interpreted as agree/true while Filipino mother-respondents yielded an overall mean of 2.99 verbally interpreted as agree/true. Statistical analysis showed a significant difference in the assessment of Indonesian and Filipino mother respondents on their traditional beliefs in postpartum care in terms of technological factors, kinship, and social factors, cultural values, and educational factors. Conclusions: These findings indicate that traditional practices towards maternal care in the postpartum period are commonplace that have been practiced for generations in countries in Southeast Asia, especially Indonesia and the Philippines, although there are different traditional beliefs in postpartum care in aspects of technological factors, kinship and social factors, cultural values, beliefs, and like ways factors, and educational factors.

This study evaluated how traditional beliefs in Vandeikya Local Government Area, Benue State, contribute to the preservation of forest resources in Ikyo Maaki and Tse Gaver community forests. Purposive sampling procedure was used to select 6 communities, 3 communities in Ikyo Maaki and 3 communities Tse Gavar, the selection was based on their proximity to these community forests. In each of the selected community 25 persons were randomly selected from the key informants. This gives sampling intensity of 150 respondents, however only 133 questionnaires were retrieved. Data were collected with the aid of semi- structured questionnaire. Descriptive statistics and five points Likert scale were used to analyse the data collected. It was established that, restriction of access to the community forests, ban on felling of live trees in the community forests, ban on hunting in the forest, Ban on Killing of Mona Monkey, Restriction of pregnant women from entering the forest and enactment of traditional rules and regulations as well as sanction and fines were traditional practices used for the conservation of their community forests. The respondents agreed (WMS=3.74) that traditional beliefs were used as tools for forest conservation. Traditional beliefs were every effective in the conservation forest resources (WMS=4.44), those enforcing them were effective (WMS=3.77). Payment of high fines was one of the effective sanctions used (WMS=3.76). Traditional beliefs and practices were very effective of the community forests, it was recommended that such practices should be harnessed by relevant authorities for the management of our declined natural resources.

Traditional beliefs and practices begin with the pre-pregnancy period and affect all family members, especially women. If cultural beliefs and traditional practices are not properly identified, some problems may arise in health service delivery. This study was conducted to determine the regional differences in traditional beliefs and practices that women use to conceive and determine the sex of the baby in the preconception period. The study was cross-sectional and descriptive and consisted of 695 women living in seven regions of Turkey between 15.11.2022-15.12.2022. The questionnaire consisted of a total of 51 questions about the socio-demographic and obstetric characteristics of the mothers and the methods used for conception and sex determination. A significant correlation was found between the use of any traditional method for conception and educational status, employment status, income status, years of marriage, number of pregnancies, number of children and number of miscarriages (p

Culture is defined as values, beliefs, attitudes and behaviors and manners and customs learned, shared and transferred by a group of people from one generation to another. People’s beliefs and practices concerning health constitute a part of the society’s culture where they live. Today, these practices, called as traditional practices, still continue to be used in different regions and cultures. Prenatal care services including medical practices during pregnancy, birth and puerperial periods are also important in terms of traditional practices. As known; while biological factors and health services directly affect mother and baby mortality; traditions, family income, ecological environment, socio-economic and physical settings indirectly affect mother and baby mortality. At the same time; mothers’ lack of knowledge about mother and baby care or their incorrect traditional knowledge and practices may cause them to be sick, may prolong recovery period and even may result in morbidity and mortality. Therefore; it is important to know mothers’ mother and baby care practices and the factors that affect these practices. Nurses should play an active role in knowing these traditional beliefs and practices used by the society, in identifying and eliminating those harmful ones and in protecting those harmless and beneficial ones and in a sense should act to protect the cultural and traditional elements.