Beliefs and practices of women’s health
Wednesday, March 30th, 2011beliefs and practices in women’s health
• Bheenaveni Ramaiah *
Health of rural women is a subject much broader. Many Indian women in circumstances where women have limited access to health care come. employment opportunities, access to resources such as food, education and health care; Traditionally, there has been discrimination against women in decision-making and child rearing and parenting. However, do women’s health in rural areas around them with their families, their economies and vice versa. women’s health, especially among poor and illiterate, is often neglected not only by his family, but by the woman herself. You can not complain, taught, and if so, this is either to use seasonings in the kitchen or try faith healing addressed.
Man is unique in that it has a distinct cultural environment of its own a. This contains all the conditions in which people are born, raised, live, work, witness and die. Culture as the environment is deeply linked to human health. It includes patterns of social organizations aimed at regulating a society, we can understand the behavior of members of various sections and predict how individuals respond to a particular section in a given situation. With our knowledge about health, shows the treatment of diseases in the ignorant are strange because they have often followed the practices of prayer, recitation of wearing amulets or consulting an exorcist, the particular verbal formula. Therefore, we can say is that beliefs and cultural practices play an important role mainly in human health, particularly in women’s health.
Many rural people have no benefits for them in sub-centers and primary health care set by the government because they see no evidence of these services provided for them to know. As part of outreach programs, workers in public health (ANM), exposure of several tours in the villages. This is where the women of the characteristics of different departments were advised to be available to them. This has encouraged some questions and ask questions about the situation in their PHC. They explained that even if a nurse visit their village did not have to visit every day, but they had to go beyond a certain point in the village, let alone take a tour of the village . They made a show done their duty by the services division.
A variety of factors, including an older population, a limited number of service providers and long distance services of health care resources may contribute to specific health problems for people in non-metropolitan areas. Access to health care and social services are critical issues for women in rural areas.
Belief is the psychological state in which an individual is convinced of the truth of a sentence. As the concepts of truth, knowledge and wisdom, there is no exact definition of faith, on which scholars agree, but many theories and debate continues about the nature of the faith of First
The cultural phenomenon of social organization, according to Giger and Davidhizar (2004), includes groups in the social environment influence the development and cultural identification. Family, an important aspect of the phenomenon of social organization strongly influences cultural behavior through a process of socialization or enculturation of children and group members (Giger & Davidhizar, Niska, 1999). This cultural practices learned guide individuals in situations of life events and health measures. Understanding the family in a cultural perspective is an important element in the care of Mexican-Americans since Giger and Davidhizar identify the family as most of the values of that culture.
Environmental control is Giger and Davidhizar (2004) defines as the ability of people within a specific activities of cultural heritage, their environment and their perception of their own ability to direct factors in the monitoring plan of environment. Kuipers (1999) discussion of this model regarding the Mexican-American culture, emphasized the concept of environmental control with a focus on locus of control, health beliefs and folk medicine. Locus of control explains how individuals take in their cultural environment, their ability to control what happens to them and their health. Health may be regarded as dependent on outside forces or their own actions (Bundek et al., 1993). The ideas on health and disease, including components of the environment, affect health practices, use of health resources and a person in response to experiences of health and illness (Giger & Davidhizer 2004, Northam, 1996). A third component of environmental control, folk medicine, includes alternative therapies such as using herbs and teas or visiting a cultural healer.
Objectives:
1. Exploring women’s beliefs about health risks and their relationship to life;
2. Survey of their views in a number of health behaviors and practices, especially during puberty, menstruation, pregnancy and child rearing, and to evaluate the potential of positive promotion of women’s health in these and other areas of sexual health.
3. Identification of sources of information and influences on the development of beliefs about women’s health, particularly regarding the common elements in the attitude to take risks in a number of beliefs and health practices.
4. Focus on what women want to know you and know, including the salience of health and relevance of knowledge related to health in their life />
br < Hypothesis:
1. There is a positive relationship between social beliefs and cultural practices of a company />
2. positive relationship can be between social beliefs and cultural practices and various other factors such as caste, religion, social customs are observed, and the company
3. The explanation for the persistence of faith is that people, to remain engaged, but for too long this commitment, the conviction must be validated
Research Design:
A quantitative and qualitative study, based on our previous work in this field, knowledge, attitudes, beliefs and practices of children and young women at risk for health and lifestyles. A detailed methodological principle, the work was to develop a research model sensitive women to take: a study based not only on what women know or have known, but also in what they know and feel to play a important role in the context of their daily lives. The methods by which these principles should be developed are described below.
a) Study Area:
The region of Andhra Pradesh, Telangana comprises ten districts namely Hyderabad, Ranagareddy, Mahabubnagar, Medak, Adilabad, Nizamabad, Karimnagar, Warangal, Nalgonda and Khammam. In this region, the village of Mandal Karimnagar district Ramchandrapur Koheda randomly selected as a field of study.
b) Coverage and sampling:
According to the 2001 census, the village has a population of about Ramchandrapur 1840, from nearly 550 families. This village has a health center (PHC), but there’s a large hospital in an area of 35 km. And the village was chosen as the universe of this study.
So for this study, the researcher changes relatively random sampling process on the composition of the caste villagers and said the respondents chose to list of families in the shelter Ramchandrapur. This village was collected Supraja Seva Samithi demographics, a voluntary organization in the region for the last 10 years in the areas of health, education and environmental protection. The list consists of various castes and groups from which proportionate stratified random samples were selected. Then a list of about 181 respondents was prepared for data collection. Therefore, it is clear that an effort was made, considered a general picture of the community and based on available data, opinions and attitudes.
C) The data collection tools:
Because the research is qualitative observation and quantitative, non-participants and scheduled interviews for primary data collection was adopted. Aspects, which will cover in the interview schedule were defined in two parts, a socio-economic and cultural development of those interviewed, such as name, sex, age, social status, education, religion, income the nature and type of house, etc.. and another for the socio-cultural beliefs and patterns of health and treatment services for villagers.
D) analysis and interpretation of data:
After organizing the data by tabulation and classification, they were analyzed and interpreted within the socio-cultural context to give a scientific basis for the study. Although statistics such as frequencies, percentages, means, standard deviations, t test, chi-squire and ANOVA were used in the study, they have been applied meaningful way.
Rating:
Socio-economic:
During the fieldwork was noted that 22 boxes were released and one of the respondents in the area of British Columbia as Yadava, Gouda, Munnuru Kapu, Vishwa Brahmins Mudiraj and an insignificant number of persons belonging to Scheduled Castes Mangali services, Chakala, Mera and so on. A significant proportion of the population belongs to SC that Mala and Madigas. Only a small number of respondents ST (Erukala) community. Of the 181 respondents, 55 percent of men and 45 percent women. This research is conducted with almost all the same age groups of four respondents. It is recalled that age is dispersed in this study. The more respondents, 91% belongs to the Hindu religion and 5% are Muslims. Almost 4% of respondents belong to Christianity. There is also evidence that the ordinary phenomena of the religious composition of India.
In this village, if a majority of respondents 82 (45%) are illiterate. The next issue of the respondents have more room in primary and secondary, which examined 24 (13%). There are 21 (12%) of respondents and can read and write. A significant number of respondents, 18 (10%) said they have studied up to college level, while the small number of people who have studied up to professional level, stands on a technical level and others 7 (4%), 3 (2%) and 2 (1%), respectively. The results show that the higher the number of respondents, 55 (30.4%) are workers and a quarter of respondents ie 45 (24.9%) have engaged in agriculture. Overall 38 (21%) share their caste occupation while 20 (11%) and 17 (9.4%) of respondents and others high in the service sector, respectively. Few respondents, or 6 (3.3%) do business.
It should also be noted that a majority of respondents 84.21% on the tiled houses and a significant number of respondents, ie 15.79% RCC houses. A significant number of respondents in British Columbia community that is 75% owned by the house and tile rest of them, which is 14.29% and 8.04% of houses have homes RCC own asbestos roof. Most respondents ie 91.49% SC will live under the tiled houses, while only 8.51% of houses are RCC. Among the respondents, ST, 33.33% RCC tile house and a house with a thatched roof too. In terms of income, earning less than 24% of Rs 1501-2000 per month. Almost as many, or 22.7 and 21.5% of respondents earning less than Rs 500 and Rs Between 1001 and 1500, respectively. A significant number of respondents, 20% receive a monthly income of about Rs 501-1000, while only 12.7% of their income has been more than Rs 2000th
This village is very good fertile land, there are only less than half of respondents, 84 (46.4%) are not a country of your own. There are 35 (19.3%) of respondents have between 1 to 2.19 acres. A significant number of respondents, 28 (15.5%) and 20 (11.04%) are with sizes ranging from 2.20 to 4.39 ha and 5 to 9.39 hectares respectively. A significant number of respondents, 14 (7.7%) country 10 acres and include more.
Social dogmatism on />
Patriarchal societies tend to be women from the first announcement of menarche (beginning of menstruation in a girl) to control the world in a seemingly festive while trying, fertility and sexual potency implied by monthly ritual pollution, restriction and isolation control menstruating woman.
Different names for item “periods” menstruation or its negative environmental quality. For example, in Telugu, it is important samurta peddamanshi or timing of gain. Menstrual blood is considered harmful to the environment. There are different restrictions for a girl because of this belief that people not touch or washed laundry out to dry, do not touch certain flowering plants, so they do not die of fruit or sleep later in a burlap bag or other cover. A woman can not touch her child during menstruation. If they are, the child must first be completely naked or wearing the silk dress. Visit or contact with images of gods, temples, religious scriptures also prohibited. One fear is in the adolescent that they sin if they break these taboos impressed. Restrictions are also subject to a system. The taboos of pollution, many women are forced rest for at least three days of the month, they have no right to continue their normal activities.
Not only that menstrual blood is dirty, but for evil. A girl’s rules should not drop his shadow on a child with measles for children to turn blind. The fabric used menstrual also poor quality. When men see dry cloth or otherwise, they could go blind. If a cow swallow the canvas would be the curse of the girl with infertility. In the villages of AP, the women not to throw their menstrual tissue, they either burned or buried.
There are some similarities between Hindu and Muslim seems to be related to the practice of some of these rituals. Among the Muslims should not touch the holy books menstruating woman so as not to be unclean. Christian converts to follow, to a lesser extent, the rituals of their original box. Taboos and rituals to depreciate significantly. reproductive capacity of women. The concept of women dirty and unclean may patriarchal control of women’s skills in reproductive awarded. While the woman has an important social role of the birth by their biological ability to reproduce offspring, it is at the same time during the menstrual isolated.
Cultural practices of
puberty
Most women do not know about the physiology of menstruation and therefore the first experience of menstruation with fear, shame and disgust. In some areas, such as in rural areas of AP, the girl said sometimes three or four points of menstrual blood and mustard oil on Dub wall and draw a line between the second and third or third and fourth, it is assumed that they aim their menstruation within two and a half or three and a half days in all subsequent periods.
The onset of puberty is traditionally known as the emerging sexuality of the girl concerned and motherhood. The pubescent girl is given a ritual bath after a massage developed with turmeric and vermilion. Municipal Mudiraj AP isolation of pubescent girls for 21 days in the house, away from the male gaze. The room in which he is calm separately with an iron bar and the fire is constantly burning during this period. Fire means purity and also keeps daiyyam or witches and evil spirits. The girl is dirty and therefore affect people and other people are not allowed not allowed to touch them. In case of default, a bath is necessary for a ritual purification.
The effects of diet on the health of women:
Although women are more or less marginalized and neglected in terms of quality and quantity of food, celebrate special occasions in a woman’s life by offering a variety of nutritious foods, especially prepared for them. Almost every municipality has the practice of feeding a young girl on her first period with delicious and nutritious food, with the period of imprisonment for the period ranging from nine to 21 days. In some parts of PA, desserts made of palm sugar, peanuts, sesame, fenugreek, wheat and sorghum are given to the girl. Menstruation for the first time in the house of one of the in-laws are very favorable in all regions of the AP and celebrated with joy .. The idea seems to be feeding young rich girls, is to give strength, and the two “hot” and “cold” foods.
Some foods “hot” (like jaggery) and “cold” foods (such as tamarind, lemons) are a taboo subject, because it is believed that girls suffer from menstrual cramps. “Hot” foods could lead to serious bleeding and “cold” foods can cause severe menstrual pain. Special foods are intended to offset the loss of blood, regulate the menstrual cycle and flow, to strengthen their reproductive organs and generally contribute to their fertility.
prohibition of work for pregnant women:
It is also observed during the fieldwork that almost all respondents indicated that the prohibition of work is mandatory, while a pregnant woman, but this term is different from one community to another. not higher status communities are entitled to perform labor or domestic work and in the first months after the end of months of maternity leave. Although weaker section, women, domestic workers daily because some of them take the field, but only in the first months. They should rest in the last months of pregnancy and motherhood early months of the year.
Promotion and Disencourage in foods during pregnancy by women:
During pregnancy and lactation, many traditional communities around the country restrict a woman to eat. It is believed that if a pregnant woman eats too much, the fetus has no room to move. The belly is both food and the unborn child and its needs room should contain a greater priority. Another reason for the control of a pregnant woman eats, perhaps, that obesity is the productivity of their labor in fields and around the house should be reduced. A common practice throughout India is shrimanta. In the seventh month of pregnancy and performed special rituals are different kinds of candy made with parents to be given. The goal is to provide moral support and encouragement to pregnant women and celebrate their achievements with almost reached full view. The sweets are fruit generally based wheat flour, palm sugar, ghee, fenugreek and dry. In the latter stages of pregnancy, the pregnant cat must have this food every day. This is a good practice because it provides the necessary calories and protein for the rapidly growing fetus in the last trimester of pregnancy.
Encourage food Disencourage%%
1.Milk 173 95.5 8 4.4
2.green leaves 148 81.7 33 18.2
3.Toddy 80 44.1 101 55.8
4.non vegetables 132 72.9 49 27
5.Papaya — — 181 100
6.Potato 49 27 132 72.9
7.Brinjal 50 27.6 131 72.3
The above table explains the villagers to promote awareness and disencourage food during pregnancy in women. The data show that 173 (95.5%) of respondents said they are encouraging milk and food-related and only a negligible number of respondents ie8 (4.4%) are not encouraging milk food. As much as 148 (81.7%) of them showed they are encouraging green leaves and the rest of the large number of respondents, 33 (18.2%) are not interested in the green leaves to give pregnant women. Interestingly, the data show that more than half of respondents indicated that 101 (55.8%) that they are encouraging Toddy and 80 (44.1%) of them should not be under Toddy. A significant number of respondents, were 132 (72.9%) expressed their support for the realization of non-vegetarian dishes such as lamb, chicken and egg. The total number of those who practice the ban on completion of papaya during pregnancy. All most all the same number of respondents, which led to potatoes 49 (27%) and 50 (27.6%), and eggplant are foods that promote and something like 132 (72.9 %) and 131 (72.3%) of them do not support the concepts of food potato and eggplant.
Information on the care of pregnant women among the villagers, said the persecution of the opinion of several municipalities surveyed as Yadava 14 (7.7%), Gouda 3 (1.7%), Munurukapu 11 (6.1%) , Oddera 6 (3, 3%), Vishwa Brahmin 5 (2.8%), Malays 25 (13.8%), Madigas 21 (11.6%), Padmashali 7 (3.9%), 3 each (1.7%) of Mangal, Dudekula and Erukala, Kumari 2 (1.1%) each and 1 (0.6%) of Pusala, Mera, and Chindi Dakkali reported that family and take care of their parents their mothers. In this category, the total number of SC and ST communities were built because of the financial position of lower and peer pressure. A majority number of working days that the Yadava caste, Munnurukapu, Oddera, Padmashali, Dudekula and KUMARA appeared. Visit However, these communities “People either public or private hospital, their health check in the hood early pregnancy and before delivery. Another interesting thing is that the same caste Mangali traditional birth attendants in the community of this village, so that we do in response to this request, they may consider the care of pregnant women as traditional birth attendants and family. Overall 3 (1.7%) of Yadava, 2 (1.1%) Gouda, 1 (0.6%) and Munnurukapu KUMARA, 8 (4.4%) Chakala, 5 (2.7 %) of Dudekula and the total number of Mudiraj 7 (4%) of respondents indicated that the community of traditional birth attendants take care of pregnant women in their communities. It is important, who took care of that caste before to get pregnant, but now they seek the help of traditional birth attendants because of time savings. This kind of villagers are busy in their daily work when they should be in the care process, they more time, lost money as well. The data also describes all the over all respondents Deshmukh 3 (1.6%), Vysya 4 (2.2%) and Vaishnava 5 (2.7%) communities have shown that health workers or are ANMS looking for pregnant women. It is because of the increased awareness of health and personal bias or prejudice of the health of workers or ANMS link communities with higher social status are concerned.
Preferable because of birth, and the answers of respondents, 112 representing the majority (62%) is the birth of the TBAs is most appreciated. Provided that the number of respondents ie 36 (20%) showed he is ready hospitals and birthplace of rubbing or 32 respondents (18%) their perception that prefer a private hospital to give birth, are, have expressed. Cluster analysis of data also represents the social status of the explanation is that 7 (4%) of OC, 19 (10.5%) of the BCS and 10 (5.5%) interested in SC state hospitals. There are 10 (5.5%) and 23 CO (12.7%) of the CMC were interested in private hospitals. The friction of the categories, the number of respondents, 70 in British Columbia (38.5%), 37 (20.5%) and the total number of respondents in the community ie T-3 (1, 7%) and only a few {2 (1, 1%) of respondents OC} are always interested to give birth under observation or treatment of TBAs.
Practices after childbirth:
Women suffering from malnutrition during pregnancy and asked for a baby to ensure easy delivery. For breastfed babies are not on the first three days, and baby clothes to a ceremony (purudu / Naming) on 9 to 21 days Day are used. Mothers can not leave the birthing room until now. To minimize the toilet needs, they severely limit their intake of fluids and food during the first week after birth. Mothers do not wash their hands properly, and wash their clothes were often dirty. Newborns, even when they are sick, have not been moved away from home. The usual explanations for diseases of newborns were “evil eye”, “witchcraft” or the negative impact of food consumed by the mother.
The practice of breast-feeding female children for shorter periods reflects the strong desire for boys. If women are particularly keen to have a male child, they may consciously try to become pregnant again as soon as possible was born to a woman. Conversely, women may deliberately seek to avoid another pregnancy after the birth of a male child, to give maximum attention to the />
new son
Summary and conclusions:
Because the traditional dogma and orthodoxical are numbers the majority of respondents did not exact idea on the health of women. In addition to supernatural beliefs about what causes the disease, women also have some ideas about non-physical causes of the disease. The syndrome was most often found “weakness” that ghabrahat fatigue, aches, (a collective term for the fear, anxiety, restlessness, tremors, etc.), pallor, low back pain and burning of the palm hands and feet there. Sun poverty, illiteracy and social backwardness complete subordination of women. In reality, therefore, bear most of the women a tremendous amount of pain and mental anguish caused by wrong beliefs and practices.
However, there were practical or agree with any problems that may occur in the physical, psychological, cultural and environmental. Then, to reinforce best practices for the persistent faith. Once the belief in one’s own identity will be the existence of the practice should automatically go through the actions of the victims or supporters. Sometimes you might think, because of the company, the cost and rationalism should also remove irrational beliefs, so we ended up concluding beliefs are practices that take place to come to discuss problems or s’ adapt to nature.
References:
1. http://en.wikipedia.org/wiki/Belief />
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