Childbirth In The Eipo, Wogeo Essay, Research Paper
Childbirth patterns vary among all civilizations. Some of the differences are quite utmost and obvious whereas others are unquestionably more elusive. Despite the evident differences, there are besides similarities inherent in the beliefs about, attacks to and methods of giving birth. Some kid bearing imposts among American adult females, Wogeo adult females and Eipo adult females are clearly alone to their several civilizations but most are representative of cardinal similarities.
Womans from all three civilizations typically go some topographic point outside the place to give birth. Consequently, the bringing of a babe becomes more of a public event than a private event. Eipo adult females go to a hut, normally built on the outskirts of the small town, during menses, unwellness and childbearing. Wogeo adult females bear their immature on a nearby beach and so go on to pass a certain sum of clip off from place ( until they are ceremonially clean ) in a little hut following the bringing. Most American adult females besides experience the parturition procedure off from place in either infirmaries or parturition centres.
Eipo, Wogeo and American adult females obviously besides acknowledge the importance of holding protagonists and helpers present throughout the phases of labour and bringing. Anticipant adult females in each of these societies are normally surrounded by individuals who are experienced in childbearing processs, and are hence able to supply comfort and support every bit good as perform necessary intercessions. Eipo and Wogeo adult females are normally attended to by female relations. These attenders might help the pregnant adult female by guaranting that there are adequate clean foliages for her to present on or by proposing delivering places that will ease the bringing. American adult females are typically surrounded by legion helpers and protagonists during labour and birth. The male parent of the kid is frequently present and a squad of physicians, nurses, accoucheuses, anesthetists, etc. are frequently present to back up the mother-to-be during childbearing.
Womans in each of the civilizations adhere to certain patterns, beliefs and/or taboos comparative to their cultural context. For case, an Eipo adult female gives birth to her babe, briefly determines the gender of the kid, and so massages her venters and says supplications to guarantee the bringing of the placenta. The after birth must be delivered before the umbilical cord is cut and before the babe is attended to. Furthermore, Eipo neonates are washed merely with foliages and ne’er with H2O. American adult females believe that the place of the foetus during antenatal development will foretell the sex of the kid. If a female parent carries high she will present a miss. Conversely if she carries low she will give birth to a male child. After a Wogeo adult females becomes ceremonially clean once more, she returns to the small town to show her baby to the headsman of her hubby s kin. The headsman casts specific enchantments that are necessary for the kid s future wellness and strength. Shortly thenceforth, the female parent will besides give the umbilical cord to a individual who is about to go some distance out to sea with the direction that he/she must throw it over board. This is customary pattern because the Wogeo believe that the kid s opportunities of turning tall and strong will increase if the rite is carried out.
American, Wogeo and Eipo adult females besides have established patterns for the engagement of religious leaders/healers in the parturition procedure, should they take to affect them. For illustration, if an American adult female is giving birth in a infirmary she can normally bespeak a visit from the infirmary s chaplain and he/she might state a supplication in an effort to ease or hasten the birth. During long and/or hard labours in both Eipo and Wogeo civilizations, adult females may name upon religious therapists or specializers to execute rites, say supplications or dramatis personae enchantments in order to rush bringing.
Additionally, work forces besides play of import functions in childbearing in the Eipo, the Wogeo and the American societies. A Wogeo male parent for
illustration will help the bringing by carefully adhering to specific rites and beliefs such as doing certain that all knots in the house are untied and all boxes are unfastened. The male parent must besides non prosecute in violent exercising and he should avoid all contact with certain arms and tools, specifically axes, pointers and knives. Both Eipo and Wogeo work forces act as the religious therapists within their civilizations as good and are often called upon to help with childbearing at critical occasions or during exigencies. American male parents are frequently involved at every phase of gestation. For case, work forces will by and large attach to adult females to obstetrical assignments, they will take part in labour coaching/ Lamaze categories and will normally take part in the existent labour and bringing in some manner ( i.e. cutting the umbilical cord ) . American work forces besides serve as nurses, physicians, accoucheuses, etc. and are hence besides indispensable in that capacity to the childbearing procedure.
Aside from the above-named similarities, there are obvious differences between the American birth procedure and the two New Guinean birth processes comparative to medical engineering, antenatal nutrition and attention and child birth categories, merely to mention a few. Most of the American techniques seem superior except for one: the place of the female parent during labour and bringing. The bulk of American adult females give birth from a supine place whereas Eipo and Wogeo adult females appear to give birth from a standing or perpendicular place. Research has shown that a comparatively perpendicular birth place really decreases the sum of clip that a adult female spends in labour because forcing is easier and hence more effectual ( Berk, 2000 ) .
Another difference observed between the American birth procedure and the birth processes of the Wogeo and Eipo is that American adult females present their babies and by and large release the attention of their babes for a period of clip instantly following the birth. This period of clip varies in length among adult females depending upon a figure of factors such as the medical status of the newborn after bringing every bit good as the status of the female parent after bringing. Eipo and Wogeo adult females are left mostly to themselves to supply for their babies every bit good as their ain demands and public assistance.
When American babes are born, parents are charged with the hard undertaking of calling the baby. The procedure of choosing a name for a babe frequently starts good before the birth of the babe as parents float and discuss certain names and consult books of babe names for options. Wogeo babes are named by their relations in a formal naming ceremonial. At this ceremonial, an infant s relations will talk the names of their ascendants and make up one’s mind upon one that sounds right.
Finally, Eipo adult females specifically regard kid bearing and raising as one of their primary parts to society. Unmarried adult females who become pregnant are non stigmatized, most adult females have legion kids and all adult females become informants to and participants in the childbearing procedure prior to bearing kids themselves. As a consequence, Eipo adult females are more prepared for childbearing than American adult females. In contrast, American adult females view their babies as extensions of themselves instead than social parts. American adult females are besides characterized as promiscuous if they have kids before matrimony and most American adult females give birth for the first clip without of all time holding observed or been involved with the birth procedure.
While it is clear that these three societies are markedly different on many degrees, the analogues and similarities belie the construct that those differences are more important, more prevailing than the similarities. Basically, the biological and physiological constituents of childbearing dictate that certain responses will match per se among civilizations. However, the singularity of single responsiveness will perpetuate differentiation between different societies and will oblige us to invariably change our perceptual experiences of difference and similarity.