beliefs and practices in women's health
• Ramaiah Bheenaveni *
Rural Women's Health is infinitely broad topic. Many Indian women have come from circumstances in which women have limited access to health care. Traditionally, there has been discrimination towards women in decision-making, access to resources such as food, education and health care, employment opportunities and the education of children and parenting. However, women's health in rural areas affects everything in their environment from their families in their economies, and vice versa. Women's health, especially among poor and illiterate, is often neglected not only by his family, but the woman herself. She was taught not to complain, and if she does then she is directed or use the spices in the kitchen or try faith healing.
Man is unique in that it has a different cultural milieu of his. It includes all the conditions in which men are born, raised, live, reproduce and perish. Culture as an environment deeply related to human health. This includes patterns of social organization designed to regulate a society, we can understand the behavior of people belonging to different areas and to predict how individuals will react to a particular part in a given situation. With our knowledge of health, treatment of disease among the people ignorant, it seems strange, since they frequently follow practices of praying, wearing amulets or consulting an exorcist who speaks a particular verbal formula. So, we can say that cultural beliefs and practices generally play an important role in human health is particularly women's health.
Many rural people did not know about the services set up for them in sub-centers and primary health care by the government, because they did not see any evidence of these services provided for them. As part of awareness, health workers (ANM) is organizing presentations on several trips to the villages. It was there that the women were informed about the specifics of various services should be available to them. This raises some questions and report on the status of PHC. They explained that although the nurse visit to their village was not a daily visit, nor does it go beyond a certain point in the village, and certainly did not take it round the village. They made a show for their duties by providing nominal services.
number of factors, including the elderly population, limited supply of health services, and further away from health resources can contribute to the special health concerns for people in non-metropolitan areas. Access to health care and social services are critical issues for rural women.
Belief is a psychological condition in which the individual is convinced of the truth of theorems. Like the related concepts truth, knowledge and wisdom, there is no precise definition of belief on which scholars agree, but rather numerous theories and continued debate about the nature of faith first
cultural phenomenon of social organization, according to Giger and Davidhizar (2004), includes groups in a social environment that influence cultural development and identification. families, an important aspect of social organization phenomenon, strongly influences cultural behavior through a process of socialization and enculturation of children and group members (Giger & Davidhizar, Low, 1999). These learned cultural behaviors guide individuals through life situations, events and health practices. Understanding families from a cultural perspective is an important element in providing care to Mexican Americans of Giger and Davidhizar identify the family as the highest value in this culture.
Environmental control is defined by Giger and Davidhizar (2004) as the ability of people within a particular cultural heritage to plan activities that control their environment and their perception of ability to direct factors in the environment. Kuipers' (1999) discussion of this model, compared to Mexican-American culture, emphasized the construct of environmental control with an emphasis on place-of-control, health beliefs, and folk medicine. Locus-of-control explains the way in which individuals, within their cultural environment, I see their ability to control what happens to them and to their health. Health can be considered to depend on external forces or their actions (Bundek et al., 1993). Beliefs about health and illness, which are an integral part of environmental control, affect health practices, use of health resources, and people in response to experience health and illness (Giger & Davidhizer, 2004, Northam, 1996). The third component of environmental control, folk medicine, includes alternative therapies such as the use of herbs and teas or visiting cultural folk healer.
Objectives:
1st Research on women's health beliefs, risk and their relationship to lifestyle;
2nd Describing their views through a variety of health behaviors and practices, especially puberty, menstruation, pregnancy and child rearing, and evaluation of the potential for positive promotion of women in these and other areas of your sexual health.
3rd Identification of sources of information and influence the development of health beliefs among women, particularly with respect to the common elements in attitudes to risk-taking across a range of health beliefs and practices.
4. To focus on what women themselves know and want to know, including representation of health and the importance of medical knowledge in their lives
Hypothesis:
1st There is a positive relationship between social beliefs and cultural practices of a given society
2nd A positive relationship can be observed between social beliefs and cultural practices and various other factors such as caste, religion, social and traditional customs in society
3.objašnjenje for the survival of the belief system is that people remain committed to them, but this is a commitment that lasts a long time, a belief system must be certified
Research Design:
quantitative and qualitative study, building on our previous work in this area, given the knowledge, attitudes, beliefs and practices of girls and young women to health hazards and life style. leading methodological principle supports research aimed at developing a sensitive study design than in women: a study based on not only what women know or should know, but also what they want to know and feel that is important in the context of everyday life. methods to enable these principles should be taken forward are described below.
a) Field of study:
Telangana region of Andhra Pradesh consists of ten municipalities namely Hyderabad, Ranagareddy, Mahabubnagar, Medak, Adilabad, Nizamabad, Karimnagar, Warangal, Nalgonda and Khammam. For this end, a village in Ramchandrapur Koheda Mandal of Karimnagar district was randomly selected as the research area.
b) Space & Sampling:
According to the 2001 census, the village Ramchandrapur has approximately 1840 inhabitants, who for nearly 550 families. This village has a primary health center (PHC), but lacks one of the major hospitals in the range of 35 km. This village was chosen as the universe for this survey.
So for this study, the researcher adopted the proportional stratified-random sampling methods based on the caste composition of residents and selected subjects from the families listed in the list of settlements Ramchandrapur. The rural population data were collected from Supraja Seva Samithi, a voluntary organization, working in the region over the past 10 years in the field of health, education and environmental protection. The list consists of different caste group from which the proportional stratified sample selected. Then a list of about 181 respondents was prepared to collect data. Therefore, it is obvious that an attempt was made to present a general picture of community data on the basis of which, the views and opinions of the respondents were taken into account.
C) Tools of data collection:
As the research was qualitative and quantitative, non-participant observation and interview schedule was adopted to collect primary data. aspects that will cover in the interview schedule were defined in two parts, one for the socio-economic and cultural status of the subjects such as name, gender, age, social status, education, religion, income, nature and type of home, etc. and other socio-cultural beliefs and practice patterns regarding health and treatment of residents.
D) Analysis and interpretation of data:
After arranging the data collected through the tabulation and classification, they are analyzed and interpreted in the socio-cultural context in order to provide the scientific basis for the study. Although the statistical methods such as frequency, percentages, means, standard deviations, t-test, chi-squire and ANOVA were used in the study, were used appropriately.
Findings:
Socio-economic profile:
During the fieldwork, I noticed that 22 castes have arisen and the majority belong to the class as BC Yadav, Gouda, Munnuru Kapu, Vishwa Brahmin, Mudiraj and a small number of people belonging to castes services such as Mangala, Chakali, measures and so on. substantial amount of people belonging to SC small community, and the Madigas. Only a few of the respondents belong to ST (Erukala) community. Of 181 respondents, 55 percent were men and 45 percent of women. This research was conducted with almost four times as all age groups. Therefore, it is important to note that age group has been dispersed in this study. More number of respondents, and 91% belonged to Hindu religion and 5% are Muslims. Almost 4% of respondents belong to Christianity. He also proved that the common phenomenon of religious composition of India.
In this village, most of the respondents, or 82 (45%) were uneducated. the next larger number of subjects studied to primary and secondary levels, and 24 (13%). There are 21 (12%) respondents can read and write. A significant number of respondents, and 18 (10%) claimed to have studied up to college level, while a small number of people who have studied up to professional level, technical level and the second is in 7 (4%), 3 (2%) and 2 (1%), respectively. The results show that a larger number of respondents, or 55 years (30.4%) were workers and fourth respondents, and 45 (24.9%) were engaging in farming. On the whole 38 (21%) continue their caste occupation, while 20 (11%) and 17 (9.4%) of respondents doing other occupation, and brought up in the services sector respectively. Only a few patients, and 6 (3.3%), do the job.
He also noted that the majority of respondents, or 84.21% were living under the tiled houses and a significant number of respondents, or 15.79% have a RCC house. A substantial number of respondents BC community, which is 75% owned by the tiled houses and the rest of them, or 14.29% were RCC houses and 8.04% of its own asbestos-roofed house. Most respondents, or 91.49% live under the SC tiled houses, while only 8.51% of RCC has a home. ST Among respondents, 33.33% are RCC, tiled houses and thatched houses equally. As for revenues, less than 24% of respondents earn Rs. 1501 - 2000 per month. Almost the same number, ie 22.7 and 21.5% of respondents earn below Rs. Between 500 and Rs. 1001 and 1500 respectively. A significant number of respondents ie 20% receive a monthly income ranging from Rs. 501 - 1000, and only 12.7% stated their income was more than Rs. 2000th
This village has very good fertile land, located just below half of the respondents, and 84 (46.4%) did not own any land on their own. There were 35 (19.3%) respondents have land from 1 to 2.19 acres. A significant number of respondents ie 28 (15.5%) and 20 (11.04%) have land between 2.20 to 4.39 acres and 5 to 9.39 ha respectively. a substantial number of respondents, and 14 (7.7%) were owned land 10 or more acres.
Social dogmatism on Menstruation
Patriarchal societies tend to control women by announcing the first menarche (onset of menstrual cycles in young girls) in a world seemingly celebratory mode, and then trying to control the means fertility and sexual power of the monthly rites of pollution, the restrictions and isolation of menstruating women.
different names for menstruation or 'periods' point of pollution on their quality. For example, in Telugu it is called or samurta peddamanshi importance of achieving maturity. Menstrual blood is believed to be polluting. There are various restrictions placed on the girl because of this belief, as it does not affect people or hanging washed clothes to dry, and not touching any flowering plants that do not die or no fruit, sleeping on a jute bag or blanket away from each other. women can not touch her child during the period. If it has, the child must first be completely undressed or to wear silk clothing. Visiting or touching images of gods, temples, religious scriptures is also prohibited. Fear is instilled in the adolescent to a sin if she breaks these taboos. Restrictions were placed on a diet. The result of pollution taboos in many women taking the rest carried out for at least three days in a month because it is prohibited from performing their normal activities.
Not only is menstrual blood should be dirty, but too bad. menstruating girl should not let that shadow falls on a child with measles to turn the blind child. used menstrual cloth and also has bad quality. If people see cloth, dry or otherwise, they could go blind. If cows were to swallow the canvas she will curse the girl with infertility. In villages in AP, women do not shed their menstrual cloth they either burn it or bury it.
It seems that there are some similarities between Hindus and Muslims regarding the practice of some of these rituals. Among Muslims, menstruating women should not touch the holy book in order not to defile. Converted Christians follow, although to a lesser extent, the rituals of their original caste. taboos and rituals clearly devalued. Women's reproductive powers. The concept of women are unclean and polluted can be attributed to the patriarchal control of female reproductive power. While the woman fulfills an important social role in the birth of offspring over their biological reproductive capacity, it is at the same time, isolated during the period.
Cultural practices Puberty
Most women do not know about the physiology of menstruation and therefore the first experience of menstruation is filled with fear, shame and disgust. In some areas, such as in rural areas of AP girls sometimes said to dub three or four dots of menstrual blood or mustard oil on the wall and draw a line between the second and third or third and fourth, it is believed that it will complete within a period half past two or three and a half days in all subsequent periods.
Elaborate rituals are performed in the south Indian states, as in many parts of northern India-at the beginning of menstruation. puberty is traditionally viewed in terms of girls emergent sexuality and potential motherhood. pubescent girl is given an elaborate ritual bath after a massage with turmeric and Vermillion. Mudiraj community in the AP isolate pubescent girl for 21 days inside the house, away from the male gaze. room in which the solitary is separated with an iron bar and a fire was kept constantly burning during this period. Fire denotes purity and keeps daiyyam or witches and evil spirits. The girl was contaminated and therefore prohibited from touching people and other people should not touch her. In the event of default, bathing is necessary for ritual purification.
Influence of dietary habits on Women Health:
Although women are more or less marginalized and neglected in terms of the quality and quantity of food, special occasions in a woman's life are celebrated with a range of different nutritious foods specially prepared for her. Almost every community has the practice of feeding the girl on her first menstruation a delicious and nutritious foods, from time to isolation for a period ranging between nine to 21 days. In some parts of AP, sweets made of jaggery, peanuts, sesame, fenugreek, wheat flour and sorghum are given a girl. Menstruation for the first time in one house in-laws are also considered very auspicious in all regions of the AP and is celebrated with joy .. The idea seems to be a girl 'rich', that is, the power of giving food as a 'hot' and 'cold' food.
Certain 'hot' food (like jaggery) and 'cold' foods (such as tamarind and lemon) are taboo as it was believed that the girl will suffer from menstrual pain. 'Hot' foods can cause heavy bleeding and 'cold' foods can cause severe menstrual pain. Special foods are understood to compensate for the loss of blood, regulating the menstrual cycle and flow, to strengthen her reproductive organs and generally contribute to its fertility.
Work ban pregnant women:
It was also observed during the fieldwork that almost all respondents indicated that the prohibition of compulsory pregnancy until the woman but it is a different notion of community to another. higher social status of the Board shall not exercise for even the local papers, also from the early months after the end of motherhood. While the lower part of the women performed daily home active some of them engaged in the field is activated, but it is only the first few months. They should also take a vacation in the late months of pregnancy and the first months of motherhood.
Encourage and Disencourage foods during pregnancy for women:
During pregnancy and lactation, many traditional communities across the country to restrict women food intake. It is believed that if a pregnant woman eats too much, the fetus will not have room to move. belly was supposed to include food and fetus, and the latter is the space should be given higher priority. Another reason to control the consumption of foods pregnant women may be that excess weight will reduce the productivity of their work in fields and around the house. widespread practice across India's shrimanta. In the seventh month of pregnancy, special rituals are performed and various kinds of sweets are prepared and give the parents-to-be. The purpose is to give moral support and encouragement to pregnant women and celebrate their success that is achieved near full-term. sweets are generally made from wheat flour, jaggery, ghee, fenugreek and dried fruits. In the final stage of pregnancy, women should practice cat these foods every day. This is a good habit, because it provides calories and protein needed for the rapidly growing fetus in the last trimester of pregnancy.
Food Items Encourage%% Disencourage
1.Milk 173 95.5 8 4.4
2.Green leafs 148 81.7 33 18.2
3.Toddy 80 44.1 101 55.8
4.Non-Veg 132 72.9 49 27
5.Papaya --- --- 181 100
6.Potato 49 27 132 72.9
7.Brinjal 50 27.6 131 72.3
above table explains the farmer's perception of support and disencourage foods during pregnancy women. The data show that 173 (95.5%) respondents reported that they encourage milk and its related food products, and only a small number of respondents IE8 (4.4%) were not encouraging eating milk products. As many as 148 (81.7%) of them showed that they are encouraging green leaves and the rest of the significant number of respondents ie 33 (18.2%) were not interested to give the green leaves of the pregnants. Interestingly, the data shows that more than half of respondents, ie 101 (55.8%) said they were encouraging the type of alcoholic beverage and 80 (44.1%) of them does not take toddy. A substantial number of respondents, ie 132 (72.9%) expressed that they are encouraging the consumption of non-vegetarian dishes such as mutton, chicken and eggs. The total number of subjects was trained ban papaya consumption during pregnancy. All almost all the same number of respondents, or 49 (27%) and 50 (27.6%) showed that the potatoes and Brinjal encouraged food and like 132 (72.9%) and 131 (72.3%) of they are not encouraging the food items from potato and Brinjal.
Due to a better place of birth; answers most of the respondents, ie 112 (62%) to the birth of the traditional birth attendant is more desirable. As many as the number of respondents, and 36 (20%) indicated that the Government is willing to native Hospitals and reaming of the respondents, and 32 (18%) expressed their perception that private hospitals have the advantage to give birth. Cluster analysis also offers social status wisely explained that 7 (4%) OC subjects, 19 (10.5%) of BCS and 10 (5.5%) SHS are interested go to government hospitals. There are 10 (5.5%) in combined oral contraceptives and 23 (12.7%) of BCS were interested in private hospitals. Among the categories of reaming, the more the number of BC patients and 70 (38.5%), 37 (20.5%) and the total number of ST community respondents, and 3 (1.7%), and only a few {2 (1.1% )} OC patients are still interested in the birth under observation or treatment of the traditional birth attendant.
Exercises after childbirth:
Women are underfed during pregnancy and aiming for a small baby in order to ensure easy delivery. Babies are not breast fed the first three days, and baby clothes are not used to the ceremony (purudu / Appointment) on Day 9 to 21 days. Mothers can not leave the delivery room until that day. In order to reduce toilet needs, they are severely restricted their intake of fluids and food during the first week after delivery. Mothers do not wash their hands properly, and their clothes and bedding were often dirty. Newborn babies, even if patients are not moved out of the house. The usual explanation for the disease in newborns are 'evil eye', 'witch craft', or the ill effects of food eaten by the mother.
breastfeeding practices of female children for shorter periods reflects the strong desire for sons. If women are particularly concerned that a male child, they may deliberately try to become pregnant again as soon as possible after the female was born. Also, women may consciously seek to avoid another pregnancy after the birth of a male child, in order to give maximum attention to the new son
Summary and conclusions:
Because orthodoxical traditional dogma, the majority of respondents do not possess the appropriate term for Women's Health. In addition to supernatural beliefs about what makes the disease, women also have some beliefs about non-physical causes of disease. syndrome is most commonly found 'weakness', which consists of fatigue, body ache, ghabrahat (a generic term used for anxiety, fear, anxiety, fear, etc.), pallor, pain and low back pain burning hands and feet. Thus poverty, illiteracy and social backwardness of the complete subordination of women. In reality, therefore, most women carry a huge degree of mental pain and agony due to incorrect beliefs and practices.
However, the practice has existed for more coming or adjustment problems, which can be physical, psychological, cultural and environmental. After that practice to be strengthened in order to persevere as a belief. Once, the belief is that it got its own identity, existence of the practice of automatically should come by the works of the victims or followers. Sometimes beliefs can be worse with regard to operations, cost and rationalism should also disappear irrational beliefs, so that we can eventually concluded there conviction that the practice can take place to over come the problems or adapt to nature.
Reference:
1st http://en.wikipedia.org/wiki/Belief
2nd Giger, JN, and Davidhizar, RE (2004): "Transcultural Nursing: Assessment and Intervention (4th ed.). St. Louis: Mosby Date.
3rd Spector, RE (2004): "Cultural Diversity in Health and Disease" (5th ed.). Upper Saddle River, New Jersey: Pearson Prentice Hall Health Date ..
4. Bundek, NI, Marks, G., & Richardson, JI (1993): "The role of health locus of control beliefs in cancer of elderly Hispanic women. Health Psychology, 12 (3), 193-1999.
5th Pachter, LM (1994) "Culture and clinical care: Folk illness beliefs and behaviors and their implications for health care. " Journal of American Medical Association, 271 (9), 690-694.
Translating...
Label: cultural health, social and cultural impact on health, social women health, traditional practices in women health, women health, women health socio cultural perspective