Daughter of time: the postmodern midwife (Part 1)

Este artículo busca conceptuar la partera pos-moderna, definiéndola como aquella que tiene una postura en relación a la biomedicina y a otros sistemas de conocimiento, moviéndose fluidificado entre ellos para ayudar a las mujeres que asiste. Es consciente, culturalmente competente y políticamente enganchada. Trabaja con recursos de su conocimiento específico, aliados a los intereses de la mujer. Su relativismo informado es más accesible para las parteras profesionales, pero lo que se observa, alrededor del mundo, es que esta actitud está atingiendo las parteras tradicionales, en diversos países. Así, el concepto de partera pos-moderna representa una puente para las brechas étnicas, raciales y de status, que separan las parteras profesionales de las tradicionales, y un punto focal y analítico para la comprensión de la forma de negociación de identidades y papeles de cada uno de los miembros en el grupo, en el mundo en transformación.This article presents the notion of the postmodern midwife, defining her as one who takes a relativistic stance toward bio-medicine and other knowledge systems, alternative and indigenous, moving fluidly between them to serve the women she attends. She is locally and globally aware, culturally competent, and politically engaged, working with the resources at hand to preserve midwifery in the interests of women. Her informed relativism is most accessible to professional midwives but is also beginning to characterize some savvy traditional midwives in various countries. Thus the concept of the postmodern midwife can serve as a bridge across the ethnic, racial, and status gaps that divide the professional from the traditional midwife, and as an analytical focal point for understanding how the members of each group negotiate their identities and their roles in a changing world.Este artigo busca conceituar a parteira pós-moderna, definindo-a como aquela que tem uma postura realista em relação à bio-medicina e a outros sistemas de conhecimento, movendo-se fluidicamente entre eles para ajudar as mulheres que assiste. É consciente, culturalmente competente e politicamente engajada. Trabalha com recursos do seu conhecimento específico, aliados aos interesses da mulher. Seu relativismo informado é mais acessível para as parteiras profissionais, mas o que se observa, ao redor do mundo, é que esta atitude está atingindo as parteiras tradicionais, em diversos países. Assim, o conceito de parteira pós-moderna representa uma ponte para as brechas étnicas, raciais e de status, que separam as parteiras profissionais das tradicionais, e um ponto focal e analítico para a compreensão da forma de negociação de identidades e papéis de cada um dos membros no grupo, no mundo em transformação

Imaginary functions

The imaginary expression which occurs in common Algebra, and in all the higher departments of mathematical science, has been one of the most perplexing problems which the human mind has encountered in any age. It was studied by the early mathematicians and became a field of speculation, but developed no marked results, for it was generally considered algebraically and in the interpretation is a symbol of an impossible operation. But many of the problems arising from algebraic-geometrical analysis involving imaginaries was of such importance to mathematical and physical science that great attempts were made to establish their solution. It was known that the imaginary occurred in mathematical functions having real values, and so was supposed to have some real meaning --Introduction, page 1

The systems of amalgamation

Mineralogists have shown that gold, with few exceptions, occurs in the metallic state, disseminated in ores or scattered throughout alluvial deposits of old river basins. Silver is quite similar in its occurrence, but it is almost universally found in combination with other elements. The means in which these metals occur forms a large factor in determining the most economical and efficient systems of metallurgical treatment --page 1

Foster Parent Training Program Evaluation Report 1982-1983

The Center for Applied Urban Research at the University of Nebraska at Omaha is proud to have been the developers of the Nebraska Foster Parent Training Program materials. These materials have received national recognition and have been adopted for foster parent· training by other states as well. Evaluations of the previous CAUR Foster Parent Training Program (May, 1978 and December, 1981) indicated a high degree of acceptance and utilization of the training. With funding provided by Title XX and co-sponsored by the Nebraska Department of Public Welfare and the Center for Applied Urban Research, the Basic Course was continued throughout Nebraska from April, 1982 to April, 1983. Over 500 foster parents and caseworkers were trained during 1982-83. The following report presents a summary of the delivery plan, the year\u27s activities, and the results of the evaluation of the Basic Course

Calls to a home birth helpline: empowerment in childbirth

In the UK a woman has the right to decide to give birth at home, irrespective of whether she is expecting her first or a subsequent child and of any perceived ‘risk’ factors. However, the rate of home births in the UK is very low (around 2%), varies widely across the country and many women do not know how to arrange midwifery cover. The Home Birth helpline is a UK-based voluntary organisation offering support and information for women planning a home birth. In order to gain direct access to the issues that are of concern to women when planning a home birth, 80 calls to the helpline were recorded. The aims of this paper are to document the problems that callers to this helpline report having when trying to arrange home births and to explore the strategies the call-taker uses in helping women to exercise their right to birth at home. The paper concludes that women are not easily able to exercise their right to choose the place of birth and suggests a number of recommendations for action

Beyond Severe Disabilities: National Approaches and Networking Guide

As we studied these programs, it became clear to us that most of these programs have some intrinsic values and that it would not be practical or advisable for us to evaluate the programs, Instead of rating programs, we selected programs that met at least one of our ten critical factors for program selection, and many of them met several. Our decisions were also based on a desire to present a variety of programs, especially those that seemed to be appropriate for program planners in Nebraska. We thought that it would be best to have program personnel describe their programs. Thus, a principal staff member wrote the description of each program, Some program personnel did not respond in time to meet our publication deadlines. Therefore, some programs which may be known to many rehabilitation professionals may be missing from our listing. Our listing is not intended to be exhaustive nor is it intended to include only those programs that are considered noteworthy

Open and Closed Knowledge Systems, the 4 Stages of Cognition, and the Cultural Management of Birth

This conceptual “think piece” looks at levels or Stages of Cognition, equating each of the Four Stages I examine with an anthropological concept. I equate Stage 1—rigid or concrete thinking—with naïve realism (“our way is the only way”), fundamentalism (“our way should be the only way and those who do not follow it are doomed”), and fanaticism (“our way is so right that everyone who disagrees with it should be either converted or eliminated”). I equate Stage 2 with ethnocentrism (“there are lots of other ways out there, but our way is best”). The next two Stages represent more fluid types of thinking—I equate Stage 3 with cultural relativism (“all ways are equal in value and validity”), and Stage 4 with global humanism (“there must be higher, better ways that can support cultural integrity while also supporting the individual rights of each human being”). I then categorize various types of birth practitioners within these 4 Stages, while showing how ongoing stress can cause even the most fluid of thinkers to shut down cognitively and operate at a Stage 1 level that can involve obstetric violence—an example of further degeneration into Substage—a condition of panic, burnout or “losing it.” I note how ritual can help practitioners ground themselves at least at a Stage 1 level and offer ways in which they can rejuvenate and re-inspire themselves. I also describe a few of the ongoing battles between fundamentalists and global humanists and the persecution that Stage 4 globally humanistic birth practitioners often experience from fundamentalist or fanatical Stage 1 practitioners and officials, often referred to as the “global witch hunt.

Indigenous Midwives and the Biomedical System among the Karamojong of Uganda: Introducing the Partnership Paradigm

Certainly there can be no argument against every woman being attended at birth by a skilled birth attendant. Currently, as elsewhere, the Ugandan government favors a biomedical model of care to achieve this aim, even though the logistical realities in certain regions mitigate against its realisation. This article addresses the Indigenous midwives of the Karamojong tribe in Northeastern Uganda and their biosocial model of birth, and describes the need British midwife Sally Graham, who lived and worked with the Karamojong for many years, identified to facilitate “mutual accommodation” between biomedical staff and these midwives, who previously were reluctant to refer women to the hospital that serves their catchment area due to maltreatment by the biomedical practitioners there. This polarisation of service does not meet that society’s needs. We do not argue for the provision of a unilateral, top-down educational service, but rather for one that collaborates between the biosocial model of the Karamojong and the biomedical model supported by government legislation. We show that such a partnership is practical, safer, and harnesses the best and most economical and effective use of resources. In this article, we demonstrate the roles of the Indigenous midwives/traditional birth attendants (TBAs) and show that not only is marriage of the two systems both possible and desirable, but is also essential for meeting the needs of Karamojong women. The TBA is frequently all the skilled assistance available to these women, particularly during the rainy season when roads are impassable in rural South Karamoja. Without this skilled help, the incidence of maternal and infant mortality would undoubtedly increase. Ongoing training and supervision of the TBA/Indigenous midwife in best practices will ensure better care. We offer a way forward via the Partnership Paradigm (PP) that lead author Sally Graham designed in conjunction with the Indigenous midwives and biomedical staff with whom she worked, the development and characteristics of which this article describes