| Peer-Reviewed

Traditional Practices on Mother and Child Health Care in Rajbanshi Community of Nepal

Received: 12 September 2015     Accepted: 21 September 2015     Published: 9 October 2015
Views:       Downloads:
Abstract

This is a qualitative study on traditional health care of mother and child in Rajbanshi community in Nepal. The aim of the study was to explore traditional maternal and child health care and to uncover harmful practices. Methods in this descriptive study employed in - depth interviews and FGDs with traditional birth attendants, traditional healers, female community health volunteers, health workers and mothers. Tools were semi - structured questionnaire and checklists. The study sample included 60 from Morang, Jhapa, and Sunsari districts. Of them, 30 were from traditional healers, traditional birth attendants (TBA), and female community health volunteers (FCHV) and health workers another 30 were mothers included for three FGDs conducted in 2013. Findings show Rajbanshi culture has native care of mother and child health. Guru Gosai, Gosai, Ojha, and Dhami are traditional healers in the community. Guru Gosaiis also essential to conduct birth, marriage and death rituals. The traditional causes of diseases are deities, witchcrafts, evil spirits, a touch of pithiya/chhatka, and poor sanitation. Traditional healers find the cause through a jokhana. They treat patients by chanting a mantra, jharphuk, jadibuti, buti, and ferani. TBAs and health workers conduct home delivery however trend of hospital delivery increased. The study figured out a mark of a stigma where women pithiya or chhatka are suspected as cause of disease and illness in others. Community people perceive them unholy and unfriendly. Thus, pithiya and chhatka women face unfair treatment. They are vulnerable to maternal and child health. On the other, the traditional practice of cutting the umbilical cord by a barber during a delivery and shaving off newborn's head after a delivery by the barber are harmful practices.

Published in American Journal of Health Research (Volume 3, Issue 5)
DOI 10.11648/j.ajhr.20150305.18
Page(s) 310-317
Creative Commons

This is an Open Access article, distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution and reproduction in any medium or format, provided the original work is properly cited.

Copyright

Copyright © The Author(s), 2015. Published by Science Publishing Group

Keywords

Traditional Practice, Maternal Child Care, Stigma, Harmful Practices, Rajbanshi Nepal

References
[1] Dixit. The Quest for Health. Kathmandu, Educational Enterprises (P) Ltd. 2009.
[2] Hitchcock, J. Spirit Possession in the Nepal Himalayas. Warmister: Aris and Philips. 1976.
[3] Hawran, D. Vergleichende Untersuchungenuber Krankheitsauffassungen und Krankheitsverhlaten in zweinepalesischen Dofern. Freiburg: Unpublished Dissertation, cited from Boker, H. (1992) Concepts of Mental Illness: An Ethnographic Study, Contributions to Nepalese Studies, 1981. Vol. 19, No. 1.
[4] Shrestha et. al. A Social and Psychiatric Study of Mental Illness in Nepal. Internatrional Year of Disabled Persons Committee. Handicapped Services Co - ordination Committee. Kathmandu/Nepal: United National Children Fund. 1983.
[5] Stone, L. Concepts of Illness and Curing in Central Nepali Village. CNAS/TU Contributions to Nepalese Studies, 3 (Special Issue): 1976 pp55 - 80.
[6] NMMMS. Nepal Maternal Mortality and Morbidity Study; Summary of Preliminary Findings, Kathmandu, Ministry of Health and Population, Family Health Division.2008/09.
[7] NDHS. National Demographic Health Survey of Nepal. Ministry of Health and Population. 2011.
[8] MoHP. National Health Policy 2071. Government of Nepal, Kathmandu, Ministry of health and Population. 2014.
[9] Lomov, B. F., Budilova E. A., Koltsova V. A., Medvedev A. M. Indigenous Psychology: Research and experience in cultural context. New Delhi India, SAGE publications. 1993.
[10] Kim, U., Berry J. W. Indigenous Psychologies: Research and Experience in Cultural Context, New Delhi. SAGE Publication, 1993.
[11] Moghaddam, F. M. Traditional and Modern Psychologies in competing cultural Systems: Lessons from Iran 1978 - 1981, Indigenous Psychologies: Research and Experience in Cultural Context, New Delhi. SAGE Publication, 1986 pp118 - 131.
[12] White, G. M. Cultural Explanation of Illness and Adjustment: A Comparative Study of American and Hongkong Chinese Students. Washington D. C.: Vortraganla Blich der 79. Konferenz der AmerikanischenAnthroplogischenGesellschaft.1980.
[13] Berger, P. L. & Luckmann, T. The social construction of reality. Garden City, NY: Anchor. Berger, 1966.
[14] Bobbie P., Addiss, D., Bartholomew, K., Meijer1, C., Pou, V., Van, B. Health - seeking behaviors and self - care practices of Dominican women with lymphoedema of the leg: implications for lymphoedema management programs. 2006.
[15] MDAA. Some Vietnamese Cultural Practices and their Implications for Service Providers. www.mdaa.org.au. Retrieved Nov 5, 2014.
[16] Kanchense, J. Urologic and Gynecologic Health problems among Zimbabwean women: Harmful cultural practices. Urologic Nursing. 2007; 27 (5): pp373 - 389.
[17] Ahmed et al. Changing Health Seeking Behavior in Matlab: Do Development Interventions Matter? Health Policy Plan 2003; Oxford University Press.2003, vol: 18; pp306–315.
[18] Iyengar, et al. Pregnancy - related deaths in rural Rajasthan, India: exploring causes, context, and care - seeking through verbal autopsy. Journal of Health, Population and Nutrition. 2009 Apr; 27 (2): pp293 - 302.
[19] Singh, et al. Husbands' reproductive health knowledge, attitudes, and behavior in Uttar Pradesh, India, Chapel Hill 27516 - 3997, USA. Carolina Population Center, University of North Carolina.1998.
[20] Lustain, H. Levels of Medicine in a Central Nepali Village, CNAS Journals, Vol.3. Tribhuvan University Kirtipir Kathmandu Nepal.1976.
[21] Stone, L. Concepts of Illness and Curing in Central Nepali Village. CNAS/TU Contributions to Nepalese Studies, 3 (Special Issue): 1976, pp55 - 80.
[22] Alasuutari P. Researching Culture: Qualitative method and Culture Studies. New Delhi, India. Sage Publication, 1995.
[23] Bentley, et al. Perceptions of anemia and health seeking behavior among women in four Indian states (Technical Working Paper #9) 1998 Mother Care, John Snow Inc.1998.
[24] Dinç, S. To determine the traditional practices which mothers, having 0 - 1 years old children, registered to health center no 4 in Şanlıurfa center. Society for Research and Development in Nursing, 2005, 1 (2), 53 - 63.
[25] Baser, A., Topcu, S., Coskun, A., Erdem, R., Gelisken, R., Ozer, D., Traditional child care practices among mothers with infantsless than 1 year old. Deuhyo Ed. 2010, 3 (3), 137 - 145.
[26] Costello, L. and Anthony, M. (2000). A qualitative description of perinatal care practices in Makwanpur District, Nepal, Contributions to Nepalese Studies, CNAS Journal.2000, vol 29: pp143 - 158.
[27] Manandhar, M. Obstetric health perspectives of Magar and Tharu communities: a social research report to inform the Nepal Safer Motherhood Project's IEC strategy. Options; Department for International Development.2000.
[28] Bennett, L. Sitting in a cave: an analysis of ritual seclusion at menarche among Bramhin and chhetris in Nepal." Contributions to Nepalese Studies. 1978, 6: 32 - 45.
Cite This Article
  • APA Style

    Nawa Raj Subba. (2015). Traditional Practices on Mother and Child Health Care in Rajbanshi Community of Nepal. American Journal of Health Research, 3(5), 310-317. https://doi.org/10.11648/j.ajhr.20150305.18

    Copy | Download

    ACS Style

    Nawa Raj Subba. Traditional Practices on Mother and Child Health Care in Rajbanshi Community of Nepal. Am. J. Health Res. 2015, 3(5), 310-317. doi: 10.11648/j.ajhr.20150305.18

    Copy | Download

    AMA Style

    Nawa Raj Subba. Traditional Practices on Mother and Child Health Care in Rajbanshi Community of Nepal. Am J Health Res. 2015;3(5):310-317. doi: 10.11648/j.ajhr.20150305.18

    Copy | Download

  • @article{10.11648/j.ajhr.20150305.18,
      author = {Nawa Raj Subba},
      title = {Traditional Practices on Mother and Child Health Care in Rajbanshi Community of Nepal},
      journal = {American Journal of Health Research},
      volume = {3},
      number = {5},
      pages = {310-317},
      doi = {10.11648/j.ajhr.20150305.18},
      url = {https://doi.org/10.11648/j.ajhr.20150305.18},
      eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.ajhr.20150305.18},
      abstract = {This is a qualitative study on traditional health care of mother and child in Rajbanshi community in Nepal. The aim of the study was to explore traditional maternal and child health care and to uncover harmful practices. Methods in this descriptive study employed in - depth interviews and FGDs with traditional birth attendants, traditional healers, female community health volunteers, health workers and mothers. Tools were semi - structured questionnaire and checklists. The study sample included 60 from Morang, Jhapa, and Sunsari districts. Of them, 30 were from traditional healers, traditional birth attendants (TBA), and female community health volunteers (FCHV) and health workers another 30 were mothers included for three FGDs conducted in 2013. Findings show Rajbanshi culture has native care of mother and child health. Guru Gosai, Gosai, Ojha, and Dhami are traditional healers in the community. Guru Gosaiis also essential to conduct birth, marriage and death rituals. The traditional causes of diseases are deities, witchcrafts, evil spirits, a touch of pithiya/chhatka, and poor sanitation. Traditional healers find the cause through a jokhana. They treat patients by chanting a mantra, jharphuk, jadibuti, buti, and ferani. TBAs and health workers conduct home delivery however trend of hospital delivery increased. The study figured out a mark of a stigma where women pithiya or chhatka are suspected as cause of disease and illness in others. Community people perceive them unholy and unfriendly. Thus, pithiya and chhatka women face unfair treatment. They are vulnerable to maternal and child health. On the other, the traditional practice of cutting the umbilical cord by a barber during a delivery and shaving off newborn's head after a delivery by the barber are harmful practices.},
     year = {2015}
    }
    

    Copy | Download

  • TY  - JOUR
    T1  - Traditional Practices on Mother and Child Health Care in Rajbanshi Community of Nepal
    AU  - Nawa Raj Subba
    Y1  - 2015/10/09
    PY  - 2015
    N1  - https://doi.org/10.11648/j.ajhr.20150305.18
    DO  - 10.11648/j.ajhr.20150305.18
    T2  - American Journal of Health Research
    JF  - American Journal of Health Research
    JO  - American Journal of Health Research
    SP  - 310
    EP  - 317
    PB  - Science Publishing Group
    SN  - 2330-8796
    UR  - https://doi.org/10.11648/j.ajhr.20150305.18
    AB  - This is a qualitative study on traditional health care of mother and child in Rajbanshi community in Nepal. The aim of the study was to explore traditional maternal and child health care and to uncover harmful practices. Methods in this descriptive study employed in - depth interviews and FGDs with traditional birth attendants, traditional healers, female community health volunteers, health workers and mothers. Tools were semi - structured questionnaire and checklists. The study sample included 60 from Morang, Jhapa, and Sunsari districts. Of them, 30 were from traditional healers, traditional birth attendants (TBA), and female community health volunteers (FCHV) and health workers another 30 were mothers included for three FGDs conducted in 2013. Findings show Rajbanshi culture has native care of mother and child health. Guru Gosai, Gosai, Ojha, and Dhami are traditional healers in the community. Guru Gosaiis also essential to conduct birth, marriage and death rituals. The traditional causes of diseases are deities, witchcrafts, evil spirits, a touch of pithiya/chhatka, and poor sanitation. Traditional healers find the cause through a jokhana. They treat patients by chanting a mantra, jharphuk, jadibuti, buti, and ferani. TBAs and health workers conduct home delivery however trend of hospital delivery increased. The study figured out a mark of a stigma where women pithiya or chhatka are suspected as cause of disease and illness in others. Community people perceive them unholy and unfriendly. Thus, pithiya and chhatka women face unfair treatment. They are vulnerable to maternal and child health. On the other, the traditional practice of cutting the umbilical cord by a barber during a delivery and shaving off newborn's head after a delivery by the barber are harmful practices.
    VL  - 3
    IS  - 5
    ER  - 

    Copy | Download

Author Information
  • Department of Psychology, Tribhuvan University, Kathmandu, Nepal

  • Sections