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Africa
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From infantilization to body-territoriality
Published in Hanna Laako, Georgina Sánchez-Ramírez, Midwives in Mexico, 2021
The “natural” birth requires a more complete preparation on the mother’s part than does the medicalized alternative. The objective of preparations for “natural” birth is for the woman to acquire a new set of knowledges, so that she may improve her understanding of the processes that she will face. In Mexico, the medical services (public or private) use the label “patients” for the people who arrive for appointments. A woman emancipates herself from this kind of domestication when her improved understanding of body-territory processes empowers her to reject the diversity of violences to which she might otherwise be subjected during birth.
Birth plans
Published in Sheila Broderick, Ruth Cochrane, Trauma and Birth, 2020
Sheila Broderick, Ruth Cochrane
How a labour will progress is unknown during pregnancy when most birth plans are written. If a birth is uncomplicated, it can be called natural. If it is complicated, when there may well have been a need for obstetric intervention, it is not seen as natural, even though whatever it was that led to the intervention will probably have been very natural indeed.
Pain relief in labour
Published in Michael S. Marsch, Janet M. Rennie, Phillipa A. Groves, Clinical Protocols in Labour, 2020
Michael S. Marsch, Janet M. Rennie, Phillipa A. Groves
There is no doubt water can have a beneficial effect on pain. Many women find being in water during the first stage of labour helpful. Unless the labour is high risk, this does not conflict with appropriate fetal surveillance. A few women opt to give birth in water and this is something that is often encouraged in some units, with appropriate guidance.
Visual estimation of blood loss versus quantitative blood loss for maternal outcomes related to obstetrical hemorrhage
Published in Baylor University Medical Center Proceedings, 2023
Michael Ayala, Vikas Nookala, Joshua Fogel, Mary Fatehi
Predictor variables collected were bundle type (EBL vs QBL). Demographics were age (years), race/ethnicity (Caucasian, Black, Hispanic, Asian, other), and prepregnancy body mass index (kg/m2). Pregnancy history variables were gravida and parity, measured by number. Medical history variables were alcohol abuse, substance abuse, and blood disorder, all measured as no/yes. Pregnancy variables were gestation (single/twin), antepartum preeclampsia (no/yes), gestational diabetes (no/yes), macrosomia (no/yes), preterm pregnancy (no/yes), and pregnancy dating (weeks). Delivery variables were delivery type (spontaneous vaginal, primary cesarean section, repeat cesarean section, vacuum assisted), birth position (vertex, breech, unknown), and birth presentation (left occipital anterior, right occipital anterior, other, unknown). Delivery variables recorded presence of induction, augmentation, uterine atony, infection, analgesia (anesthesia with either spinal, epidural, or general), placental abnormality, laceration, and retained products, all measured as no/yes. Birth duration was measured in minutes. Other variables were blood loss (mL) and admission hemoglobin (g/dL). Outcome variables were length of stay in hospital (days), blood transfusion (no/yes), time to transfusion following delivery (hours), readmission within 30 days of discharge (no/yes), postpartum hemoglobin (g/DL), and maternal mortality (no/yes).
A qualitative inquiry into pregnant women’s perceptions of respectful maternity care during childbirth in Ibadan Metropolis, Nigeria
Published in Sexual and Reproductive Health Matters, 2022
Oluwaseun Taiwo Esan, Salome Maswime, Duane Blaauw
The women’s perceptions of RMC focused more on the inter-personal skills of healthcare providers than their medical or technical skills. Thus, their interpretation of RMC mainly emphasised the preserving dignity domain, and wanting to be treated as individual human beings. The women also desired more love and spiritual support from their providers, even requesting prayers. It has been found that one of the reasons women often visit traditional birth attendants (TBA) in Africa is because the TBAs pet, pamper and pray for them during labour.29 This perception on the need for spiritual support for women during childbirth raises other ethical questions, considering that women and health providers alike may have different religious backgrounds and the ethical rights of both must be preserved. Health providers may need to incorporate the concept of “demonstrating love” in the form of compassion and emotional support to women in labour, as recommended in the literature.30 The use of professional doulas as birth companions in health facilities may also be encouraged as these are known to provide physical, emotional (love), and spiritual support to women during birth.31
“Doulas shouldn’t be considered visitors, we should be considered a part of [the] team”: doula care in Georgia, USA during the COVID-19 pandemic
Published in Sexual and Reproductive Health Matters, 2022
Daria Turner, Alyssa Lindsey, Priya Shah, Ayeesha Sayyad, Amber Mack, Whitney S. Rice, Elizabeth A. Mosley
Doulas are non-medical, trained professionals that provide continuous support (informational, emotional, physical) during pregnancy, labour and childbirth, and postpartum.1–5 Doula support is associated with improved maternal-child health outcomes including better birthing experiences, less likelihood of induction or augmentation with synthetic oxytocin, shorter length of labour, higher rates of vaginal births, lower rates of Cesarean delivery, lower use of pain medication, higher Apgar scores, reduced postpartum depression, and increased breastfeeding.1–4,6–12 For all pregnant people – but especially those who have experienced trauma or are living with post-traumatic stress symptoms – trauma-informed doula care can also reduce the risk of birth trauma or re-traumatisation during birth.10,13,14