Childrearing Practices and Child Health among the Hmong in Australia: Implications for Health Services

2002 ◽  
Vol 32 (4) ◽  
pp. 817-836 ◽  
Author(s):  
Pranee Liamputtong
Keyword(s):  
Child Health ◽  
Health Care Professionals ◽  
Participant Observation ◽  
Cultural Beliefs ◽  
Newborn Infants ◽  
Traditional Healers ◽  
Living Environment ◽  
Birth Date ◽  
Beliefs And Practices ◽  
And Child Health

This study of cultural beliefs and practices related to childrearing and child health among the Hmong in Melbourne, Australia, used in-depth interviews and participant observation of 27 Hmong mothers and some Hmong traditional healers between 1993 and 1998. Traditional Hmong beliefs and practices include: taking notice of the birth date and time, placing a silver necklace on the newborn, not praising the newborn, not taking the infant out during the first 30 days, breastfeeding, the infant's sharing a bed with the parents, and a soul-calling ceremony on the third day after birth. All Hmong mothers follow cultural beliefs and practices to prevent the ill-health or death of their newborn infants, but some aspects of these practices have had to be modified to suit the new living environment in Australia. Health care professionals need to acknowledge the different ways of caring for a young child among the Hmong so as to avoid misunderstandings and to provide sensitive care. Hmong beliefs and practices also have implications for health promotion campaigns and can be a valuable source of ideas in the efforts to promote infant health and reduce infant deaths in Australia and elsewhere.

Infant Weaning Practices among Hmong Women in Melbourne

1999 ◽  
Vol 5 (2) ◽  
pp. 27 ◽  
Author(s):  
Pranee Liamputtong Rice
Keyword(s):  
Infant Feeding ◽  
Health Care Professionals ◽  
Participant Observation ◽  
Cultural Beliefs ◽  
Newborn Infants ◽  
Traditional Healers ◽  
World Health ◽  
Beliefs And Practices ◽  
Hmong Women ◽  
Health Organization

This paper examines infant weaning practices and describes the role of cultural beliefs and practices on infant feeding patterns among Hmong immigrants in Melbourne. The paper is based on in-depth interviews and participant observation conducted with 27 Hmong mothers and some traditional healers during 1993 and 1998. Traditionally, Hmong women breastfeed their newborn infants. Exclusive breastfeeding continues until the infant is at least five months old when supplementary food is commenced. Hmong women practise prolonged breastfeeding, usually until a subsequent birth. However, solid foods are gradually given to the child and common household foods are offered when the child is ready for them. Weaning, therefore, does not usually present an abrupt interruption in the infant's habits and hence does not cause much upset. Cultural beliefs and practices relating to infant feeding and weaning among the Hmong constitute a favourable trend, as currently recommended by the World Health Organization. It is proposed that knowledge about cultural beliefs and practices among the Hmong will help to promote better understanding among health care professionals who work with immigrants, so that culturally appropriate care can be provided.

scholarly journals Western and traditional medicine: Cultural beliefs and practices of South African Muslims with regard to Down Syndrome

2006 ◽  
Vol 53 (1) ◽  
Author(s):  
Tasneem Dangor ◽  
Eleanor Ross
Keyword(s):  
Health Care ◽  
Down Syndrome ◽  
South African ◽  
Health Care Professionals ◽  
Cultural Beliefs ◽  
Herbal Medicines ◽  
Traditional Healers ◽  
Muslim Community ◽  
The South ◽  
Beliefs And Practices

The aim of the study was to investigate the beliefs and practices of caregivers and traditional healers within the South African Muslim community regarding Down syndrome. An exploratory-descriptive research design was utilized which incorporated individual interviews with 10 caregivers of persons with Down syndrome as well as 10 traditional healers from the South African Muslim community. Common beliefs emanating from both groups relating to the cause of Down syndrome included the notion that this condition was genetic in origin and that such children were perceived to be gifts from God. Others attributed Down syndrome to a punishment from God or the result of curses from people. Treatment included the use of inscriptions from the Quraan, water that had been prayed over and herbal medicines. Some caregivers seemed reluctant to approach western health care professionals due to negative past experiences. The main reasons for consulting traditional healers were cultural beliefs and pressure from family members, their holistic approach and the personal nature of their interventions. Collaboration between allopathic medicine and traditional healing was advocated by almost all of the traditional healers. These findings underline the need for culturally sensitive rehabilitation practices in speech-language pathology and audiology; and collaboration between western health care practitioners and traditional healers.

Childhood Health and Illness: Cultural Beliefs and Practices among the Hmong in Victoria

1998 ◽  
Vol 4 (4) ◽  
pp. 44 ◽  
Author(s):  
Pranee Liamputtong Rice
Keyword(s):  
Child Health ◽  
Cultural Beliefs ◽  
Cultural Construction ◽  
Childhood Illness ◽  
Child Health Services ◽  
Clear Understanding ◽  
Anthropological Perspective ◽  
Childhood Health ◽  
Beliefs And Practices ◽  
Health And Illness

This paper examines the cultural construction of childhood illness among Hmong refugees from Laos who are living in Australia. It focuses on traditional patterns of beliefs and practices related to health and illness of newborn infants and young children. The Hmong treat childhood health and illness seriously, and for them there are several causes of childhood illness, including nature, souls, supernatural beings and human aggression. The roles of traditional healers who play an important part in childhood health and illness are also discussed. Lastly, the paper attempts to make clear some implications for child health services for immigrants such as the Hmong in Australia and elsewhere. The paper intends to contribute an anthropological perspective on child health which is particularly important in a multicultural society. A clear understanding by health professionals of cultural beliefs and expectations is essential if misunderstanding is to be avoided, and culturally appropriate and sensitive health care for immigrant children, such as the Hmong to be available.

scholarly journals Pregravidary preparation

2021 ◽  
Vol 8 (2) ◽  
pp. 83-89
Author(s):  
Yu. S. Podilyakina ◽  
D. V. Kulov ◽  
Zh. T. Amirbekova
Keyword(s):  
Child Health ◽  
Maternal And Child Health ◽  
Pregnancy Outcomes ◽  
Health Care Professionals ◽  
Preconception Care ◽  
Developed Countries ◽  
The United States ◽  
World Health ◽  
The World ◽  
And Child Health

Preconception care is an essential component of promoting maternal and child health at the national and international levels. The term “preconception care” is found both in various recommendations of the World Health Organization and in practical recommendations for the protection of maternal and child health. Although programs and guidelines may differ depending on local needs (endemic diseases, financial security, educational level of the population, etc.), the general concept of preconception care is present in developing and developed countries within different health systems and does not depend on political, cultural or religious beliefs. In addition, the history of incorporating various preconception strategies and ideologies into international maternal and child health programs and policies spans nearly 30 years, demonstrating the long-term recognition of the relative importance of this approach as a means of optimizing pregnancy outcomes. However, at present there is a large proportion of women who do not know about the importance of preparing for pregnancy.The purpose of this review was to study international experience in the implementation of preconception care in the practice of practical health care professionals. The main tools were highlighted – motivated counseling and reflective practice. Since the United States of America is the world health leader in improving pregnancy outcomes, the information sources were selected from PubMed and the Centers for Disease Control. This review provides evidence of the importance of motivated counseling, identifies the main stages of establishing a trusting relationship between a doctor and a woman or a married couple.Conclusions. Correct pregravid behavior will improve the demographic indicators of the country, however, systematic work is needed with regard to the social responsibility of married couples and the interest of medical personnel in high-quality motivated counseling.

scholarly journals Anthropological and psychoanalytical observation: theoretical and methodological dialogues in a doctorate programme in mother and child health

2012 ◽  
Vol 12 (1) ◽  
pp. 75-81 ◽  
Author(s):  
Marisa Amorim Sampaio ◽  
Ana Rodrigues Falbo ◽  
Katia Virginia de O. Feliciano ◽  
Maria do Carmo Camarotti ◽  
Michael Rustin ◽  
...  
Keyword(s):  
Child Health ◽  
Participant Observation ◽  
Family Health ◽  
Ethnographic Study ◽  
Health Strategy ◽  
Mother And Child Health ◽  
Mother And Child ◽  
Family Health Strategy ◽  
Human Uniqueness ◽  
And Child Health

Participant observation can vary considerably depending on the theoretical inspiration, nature/design of the research and relationship researcher-subjects. In the ethnographic study developed in Brazil (July 2009 - August 2010), among other techniques used, Bick's observation (rooted in psychoanalysis) was introduced and adapted. The aim was to understand processes involved in the communication between professionals at a Family Health Strategy and mothers/dyads (mother-baby) about breast feeding. Based on this study, a sandwich project was designed: to develop a deeper understanding of Bick's theoretical and practical approach, its relevance for research and broader applications; to promote a transdisciplinary dialogue between anthropological and psychoanalytic observation. As a student at Tavistock (UK) I attended seminars and developed observations in another variation of the setting. Aware of the ethics of the method, Tavistock has been widening its' scope, not seeing it as a unique model, but a comprehensive way of thinking human uniqueness, facilitating the researcher's capacity for self-analysis and a diversity of applications. Although my reflections are preliminary, the potential of Bick's to innovate research methods cannot be ignored. In the contemporary field of mother-child health we do not face a single concept of science, but new/renewed paradigms of thought and diversity of methods.

scholarly journals Culture and community perceptions on diet for maternal and child health: a qualitative study in rural northern Ghana

BMC Nutrition ◽  
2021 ◽  
Vol 7 (1) ◽  
Author(s):  
Maxwell A. Dalaba ◽  
Engelbert A. Nonterah ◽  
Samuel T. Chatio ◽  
James K. Adoctor ◽  
Daniella Watson ◽  
...  
Keyword(s):  
Child Health ◽  
Maternal And Child Health ◽  
Cultural Beliefs ◽  
Reproductive Period ◽  
Northern Ghana ◽  
Community Perceptions ◽  
Community Members ◽  
Optimal Diet ◽  
Cross Sectional ◽  
And Child Health

Abstract Background This study explored cultural and community perceptions of optimal diet for maternal and child health in northern Ghana. Methods This was an exploratory cross-sectional study using qualitative methods for data collection. Data were collected between March and April 2019 consisting of 10 focus group discussions with men and women community members between 18 and 50 years in the Kassena-Nankana districts of Ghana. Data were organised using QSR NVivo 12 qualitative software to facilitate thematic analysis. Results All study participants recognised the importance of an optimal diet for mother, child and better pregnancy and breastfeeding outcomes. However, there were different cultural beliefs and taboos about what foods are healthy and non-healthy for women at different stages of the reproductive period. Foods perceived to be unhealthy for pregnant women were fatty foods and fresh meat (uncooked or unprocessed meat) due to the belief that they can lead to delivery complications, which many women feared. In addition, some participants relayed the cultural belief that pregnant woman should not eat eggs because it would make the child a thief. Lactating mothers are not to eat foods such as vigna subterranean known locally as bambara bean and “gari” (local meal made from cassava) because it is believed to inhibit breastmilk production. Participants emphasised that food insecurity and economic constraints meant women could not achieve optimal diet and could not afford to be selective in food choices. Conclusion Community members recognized the importance of optimal nutrition but were constrained by poverty and cultural barriers. A dual approach which targets improvements of local food production and economic empowerment in combination with community-based discussion and education of the impacts of food taboos on health, should facilitate improvement in the diets of women and future generations.

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