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2020, TRIVALENT ත්රිසංයුජ: Journal of Archaeology, Tourism & Anthropology
Reproductive processes and the generation of posterity are important for the survival of organisms. As man became accustomed to civilized life, motherhood and fatherhood were considered noble and fortunate things. Accordingly, a married couple without children had to face various forms of social stigma. Because married people who do not have children are believed by people to be a symbol of unluck. Thus, infertility is recognized as a disease and there are various treatments for it. Traditional folk medicine in Sri Lanka also offers various treatments to cure infertility. Among them, the ‘Sabaragamuwa Rathikāma Bali ritual’ is performed for both men and women. The researchers aim to study this ‘Rathikāma Bali ritual’ for the curing of infertility in traditional folk medicine and the cultural value given to rituals in indigenous medicine. To achieve these objectives, a content analysis of qualitative data collected using secondary sources is performed here. To alleviate vaginal disch...
Background: Society, culture and religion frame the major sphere of life for human kind since starting. Fertility has been one of man’s desired attributes since the beginning of recorded history and remains a driving need for young couples today. Infertility, however, continues to be a major worldwide problem, affecting an estimated 60-80 million women and men, a vast majority of whom live in low resource countries. The aim of the study was to assess the living-in experiences of infertile women under social and religional and cultural influence. Methods: This was a phenomenological study conducted at Infertility clinic of Haryana, India. Data was collected was semi structured interview guide and face to face in depth interviews. Participants were selected using criterion sampling technique and data saturation was achieved after 22 interviews. All interviews were audiotaped using a digital recorder. Results: The findings of the study showed that three main themes related to social, religious and cultural influence with core theme of Environmental influence of their infertility experience. Conclusions: The study concluded that there is a huge burden on the part of female to have a baby after marriage. Also the childless women face social and financial adversities at time and this is not limited to low income or low education strata. Health care professionals need to understand cultural and social implications of infertility in order to provide counseling, and referring women with fertility concerns for consultation and further treatment. Keywords: Infertility, Phenomenology, Qualitative, Social influence, Religion influence, Cultural influence
International Journal of Research and Innovation in Social Science
Infertility is perceived as only a medical problem in Nepalese society and there are no formal data of infertility. It is also a social problem in our society as cultural customs and perceived religious dictums may equate infertility with failure on a personal, interpersonal, or social level. It is imperative that people have adequate knowledge about infertility so couples can seek timely medical care and misconceptions can be rectified. In this paper the aim of this article is to assess the knowledge, perception and myths regarding infertility prevailing among middle class family of Kathmandu. Ethnographic study was carried out in Kathmandu by interviewing a sample of 30women who were accompanying the patients at three fertility centers in Kathmandu. They were interviewed in consultation with infertility specialists.The appropriate knowledge of infertility was found very poor amongst the participants. 40% of respondents identifiedthe infertility is a pathological and only 60% knew about the fertile period in women's cycle. Uses of emergency pills, late marriage, isolation of couples due to migrations etc are the causes of infertility were found during the study. Despite these, cultural beliefs, traditions, religious faith, myths etc are also found the important causes of infertility was found in study. Beliefs in cultural factors like evil forces and supernatural powers as a cause of infertility are also still prevalent especially amongst respondents though they are educated.Knowledge about infertility is limited in the population and a lot of misconceptions and myths are prevalent in the society. Alternative medicine is a popular option for seeking infertility treatment. The cultural and religious perspective about assisted reproductive technologies is unclear, which has resulted in its reduced acceptability.
Background: Society, culture and religion frame the major sphere of life for human kind since starting. Fertility has been one of man's desired attributes since the beginning of recorded history and remains a driving need for young couples today. Infertility, however, continues to be a major worldwide problem, affecting an estimated 60-80 million women and men, a vast majority of whom live in low resource countries. The aim of the study was to assess the living-in experiences of infertile women under social and religional and cultural influence. Methods: This was a phenomenological study conducted at Infertility clinic of Haryana, India. Data was collected was semi structured interview guide and face to face in depth interviews. Participants were selected using criterion sampling technique and data saturation was achieved after 22 interviews. All interviews were audiotaped using a digital recorder. Results: The findings of the study showed that three main themes related to social, religious and cultural influence with core theme of Environmental influence of their infertility experience. Conclusions: The study concluded that there is a huge burden on the part of female to have a baby after marriage. Also the childless women face social and financial adversities at time and this is not limited to low income or low education strata. Health care professionals need to understand cultural and social implications of infertility in order to provide counseling, and referring women with fertility concerns for consultation and further treatment.
Social Science & Medicine, 1994
This paper explores the relationship between central Kerala NHyar social constructions of fertility and gender, and the NByar institution of matrilineality, one of the most extreme cases of matrilineality documented in the anthropological literature. The article shows that social responsibility and consequence are implicated in central Kerala NPyar constructions of infertility and that these are traced matrilineally. It is the duty of matrilineal kin to attend to the family god of fertility and to the needs of females of the matrilineage to see that they foster progeny in the kin group's best interests. When this responsibility is violated, powerful forms of negative consequences may transpire for all lineage members, in the idiom of curses of family fertility gods. In the ritual of pcimpin tullul performed to propitiate these gods, concepts of fertility are extended to include other, 'auspicious' forms of prosperity. In ritual, unattached NPyar women serve as proxy for the well-being of the matrilineage. These unattached women-infertile, unmarried, 'separated', and widowed-are, for the natal kin group, symbolic virgins (Tanya), the life force (srikti) of which lineage members seek to harness for their well-being. The concept of fertility is thus extended to include marriage proposals, job offers, and other health and economic concerns of lineage members.
Tij S Research Journal of Social Science Management Rjssm, 2013
The cornerstone of the Shona society from the traditional to present times was the family which was 'grown' through marriage and procreation. It was a great achievement for every couple to have children. Where this expectation was not realized the Shona had strategies for investigating the cause of the infertility and finding solutions to the problem. Following their cultural beliefs and practices they solved the problems of infertility using their traditionally prescribed solutions such as herbal treatment, ancestral rituals, spiritual cleansing, surrogate husbands or replacement wives. The women were always at the receiving end of ridicule or punishment for infertility, even where they were not to blame. The contemporary Shona society has undergone some transformation due to modernization and industrialization and now has options for dealing with infertility, such as the western medical approaches and faith healing. The paper concludes by noting that despite developments occurring in the contemporary society, women are still blamed for infertility and there is need to address this. Families and communities are encouraged to find and use medical and health knowledge. They are encouraged not to rely on traditional knowledge alone but to analyse all other available knowledge so as to use the best.
2021
Introduction: In Indian societies, infertility has been considered a disease even after developing several alternative ways to have a child in the field of medical science. Despite knowing the fact that the inability to have a child may come from both husband’s side or wife’s side, most of the time it is the woman or wife who is considered responsible and blamed for infertility. Apart from a willingness to have a child, various other reasons like familial pressure, societal pressure, stigmatising a woman for not being able to conceive a baby, etc. compel a woman to take help of Assisted Reproductive Technologies (ARTs). Objective: This paper is an endeavour to understand the issue of infertility in the context of Indian society along with the impact of ARTs on women. Methods: The present study follows a descriptive analytical method and the data are collected from secondary sources like journal and newspaper articles and government reports etc. Results: It was found that infertile w...
2017
A survey was conducted for documenting indigenous knowledge used by rural women for animal healthcare in and around Dantiwada taluka of Banaskantha district, Gujarat. Interviews of 200 rural women revealed that an inventory of 43 local practices was used for treating 10 ailments like diarrhea, cold, fever, foot & mouth disease, indigestion, etc., in domestic animals. Different plant parts (i.e., leaves, bark, roots, etc.) and products (i.e., fruits, condiments, spices, etc.), available locally or easily accessible in close vicinity have been used for medicinal purpose. Twenty veterinarian experts on ethnoveterinary practices were engaged for scientific assessment of documented practices. According to experts, a total of 30 practices adopted by locals could be considered useful as it followed scientific basis, however rest 13 were not recommended due to lack of scientific rationale. This and similar studies documenting indigenous knowledge of remedy for animal ailments, may prove hel...
2013
The aim of this study was to evaluate knowledge, attitude and practice of herbal remedies (HRs) in infertile patients. This was a cross sectional study in a referral infertility care center. Three hundred and six outpatients, both women and men, presenting for the first time with complaint of infertility at Arash hospital, were recruited. Verbal consent for participation was received. A self administered questionnaire was used. Main outcome measure was knowledge, attitude and practice of patients toward herbal medications. 47.3% of participants were knowledgeable of HRs with female gender and lower educational background being the associated factors in knowledge. 43.4% of patients with significant female dominancy had positive attitude toward HRs. 31% of participants were using HRs. Only 3.2% of those using HRs informed their physician. The most common health condition promoting herbal use was psychological (33.3%) and gastrointestinal (30.8%) disorders. 3.5% of participants used HR...
JURNAL FARMASI DAN ILMU KEFARMASIAN INDONESIA
Background: Justicia gendarussa from Papua has traditionally been used for the treatment of several diseases, and phytochemical studies have been carried out since 1987. Objective: This study aimed to determine the use of this plant as a male contraceptive that the Nimboran Ethnic and their perspectives have long used. Method: A qualitative method with an ethnographic approach was used, while data were collected through interviews, observations, and documentation. The informants were selected using purposive and snowball sampling. Result: The results showed that 44% of people use it to delay pregnancy, 24% due to young marriage with poor economic conditions, 14% after moving to another place 12% because of tribal wars over fertile land to multiply offspring. The preparation and usage of this plant through the collection, mixing, and manufacturing method and in terms of dosage, time, and duration of use were explored more deeply by conducting interviews with 50 informants. The effect...
2015
Various tribal communities of Chhattisgarh possess indigenous knowledge, innovation and intensive experience gained over centuries which is an adaptation to the local culture and environment. The ethnomedicinal practice, among the different tribal groups of Chhattisgarh is focussed on the health beliefs and indigenous practices and culture values. The pattern of treatment differs from place to place and community to community. Plants have been used for medicinal purpose long before the recorded history. Human culture has been augmented by plants and plant product since time immemorial .The ethnic communities living in formidable agro climatic situations are well acquainted with natural resources and their sustainable utilization for health purposes. Tribal people generally do not approach the doctors due to hesitation, shyness and lack of awareness. The present paper is an attempt to compare the ethnomedicinal practices for gynaecological disorders among the different tribal groups ...
Health Sa Gesondheid, 2023
Globally, about 80% of the population in rural areas of developing countries seek help from indigenous practitioners (IPs) for all health challenges, including infertility, because it is accessible and inexpensive and has a variety of health benefits, such as few side effects (Jaradat & Zaid 2019:2). Infertility contributes to social and psychological problems of women because they face discrimination in some cultural groups and communities, which leads to stress. For example, according to Chinese culture, family is not just a social component, but rather an extension of the family line, and it is a violation of family trust if a woman is unable to procreate (Tiu et al. 2018:3). Some women with infertility choose to consult with IPs because they maintain privacy and provide holistic care (Kochhar et al. 2017:71). A quantitative study conducted by James et al. (2018:5) asserts that when infertility is associated with supernatural and spiritual causes, faith healing or visits to IPs are seen as a first-choice health-seeking behaviour. For example, consultation with IPs in Jordan is common and has increased remarkably to prevent causes of infertility and cure other reproductive problems (El-Dahiyat et al. 2020:1). Indigenous practitioners are widely trusted healthcare providers in the management of female infertility and related reproductive problems, such as uterine fibroids and hormonal imbalances (Shewamene, Dune & Smith 2017:2). Background: The use of indigenous practices has increased remarkably throughout the world. Subsequently, society uses this practice for the treatment of various health problems, including infertility. This research focussed on the role of indigenous practitioners (IPs) using a holistic approach to explore the causes of infertility in women. Aim: This study aimed to explore and describe the views of IPs on the causes of female infertility in Ngaka Modiri Molema health district. The study was conducted in Ngaka Modiri Molema, North West Province, one of the most rural provinces in South Africa. The study followed a qualitative explorative design. A purposive sampling technique identified five IPs who were experts in managing infertility. Individual semistructured interviews were conducted, and data analysis used Creswell's method of qualitative data analysis. Results: Findings revealed that IPs offered a wide range of services in the treatment and management of infertility among rural women. Hence, the following themes emerged, namely, history taking regarding infertility, treatment of infertility and holistic care on infertility. The IPs are important providers of healthcare in the management of infertility in indigenous communities. The findings revealed that there are various causes of female infertility according to the indigenous healthcare system. In contribution, the study described the unique practices found in the community as executed by the IPs. This care focusses on holistic care, including treatment and continuous care for the healthcare user and the family. Noteworthy to mention, this holistic care extends to subsequent pregnancies. However, there is a need for further research to valorise the indigenous knowledge unearthed in this study.
Background: Numerous traditional methods are used in the treatment of infertility around the world. Aim: To identify the traditional practices of infertile women using one clinic in Ankara, Turkey. Design and Methods: The population comprised all women (5700) who attended one infertility outpatient clinic in 2007. The sample was calculated using sample calculation formula and 410 women were included in the study. The survey method was used for data collection. Findings: Of the responding women, 27.3% had tried a traditional practice, and 67.8% who tried traditional practices used an herbal mixture. The reason for the women’s use of a traditional practice was ‘hope’ (66.9%), and 15.2% of them had experienced an adverse effect related with traditional practice. Maternal education level, perceived economic status, duration of marriage all significantly affected the use of traditional practices (P < 0.05). The women who had received unsuccessful medical treatment for infertility and who had experienced side effects after medical treatment had a higher rate of use of traditional practice (P < 0.05). Conclusions: Almost one in three of the women who responded to the questionnaire had tried traditional methods, and some experienced adverse effects related to the practice. For couples with infertility problems, educational programmes and consultation services should be organized with respect to their traditional culture.Women should be informed about the hazards of traditional practices and avoidance of harmful practices, and continuous emotional support must be provided for infertile couples. In the future, nursing staff should play a much larger role in these supportive services.
World Journal of Pharmaceutical Research
God is a creator of whole universe, five elements force of nature which governs the entire universe and many more things beyond our imagination. God is innovator of universe. Procreation in another word, is the desire to reproduce own species through natural sexual act. The fundamental in nature, namely prakriti and purush acts as driving force, which replicates the female and male gender respectively. Sexual act and desire for sex is a much important since ages, it is nothing but a sincere natures call. Inability of a couple to achieve conception after one year of unprotected coitus is termed as infertility. The causes either with male or female partner or both (couple). Infertility is a global health issue affecting approximately 8-10% of couples. It is a multidimentional problem with social, economic and cultural implication, which can take threatening proportions in countries with strong demographic problem. Although many a times only female is held responsible, it is essential to know in todays era that both (couple) man and women are equally responsible for conception occure only after the union.
Botanica, 2018
Panda T., Mishra N., Rahimuddin S., Pradhan B.K., Rout S.D., Mohanty R.B., 2018: Folk medicine used for the treatment of gynaecological disorders in rural areas of Bhadrak district, Odisha, India. - Botanica, 24(2): 132-142. Folk knowledge of the people in a given community has developed over time and is based on experience often tested over centuries of use, adapted to the local culture and environment and held by individuals or communities. This knowledge on resource utilization by human beings for medicinal purposes might have been established by trial and error, accumulated over thousands of years and often becomes encoded in everyday cultural practices. This study addresses an ethno-medicinal investigation in the interior of Bhadrak district, Odisha, India to explore, document and preserve the traditional knowledge for therapeutic use against gynaecological disorders by local inhabitants. The study is primarily based on field surveys carried out in villages, where traditional h...
2015
Ethnographical views on the valaikāppu. A pregnancy rite in Tamil Nadu
2016
The medicine men of Dang district of Gujarat have their own home remedies to treat problems related to women. This paper is to highlight Ethno-Therapeutic Remedies for WOMEN’S PROBLEMS in Dang district of Gujarat, India and present it under eight titles and their subtitles. The titles under which the results presented are: Excess Bleeding and Irregular Menstruation, White Discharge, Pain during Menstruation, Sterility in Women, Enhancement of Lactation, Breast Abscess, Lumps in the Uterus and Problems after Delivery (Backache, stomach ache and bleeding etc). In the result medicinal plants’ local name, botanical name and the parts which are used are mentioned first, then the preparation and dosage are mentioned. Different medicine person’s contribution for a particular ailment is numbered in Roman letters. For Ethno-Therapeutic Remedies for WOMEN’S PROBLEMS, 55 medicinal plants are referred by the 24 medicine men from different parts of Dang Dt. The medicinal plants Pterocarpus marsu...
International Journal of Reproduction, Contraception, Obstetrics and Gynecology, 2018
Background: Among the primitive tribe of Jharkhand, Birhor’s are the smallest group, and have been tagged as 'critically endangered' with population ~5000 (Census 2011). Traditional health care practices, traditional medicines, rituals and supernatural methods of treatment are integral part of tribal community. The main objective of the study was to integrate the cultural health practices focusing on reproductive health with modern medicine so that it impacts maternal and infant mortality.Methods: A three- and half-year study was done in one of the outreach clinical area of Tata Steel Rural development society in Chotabanki village, East Singhbhum, Jharkand, India, among the Birhor tribes. The study was based on primary quantitative data -Data collection was by interviewing the respondents using questionnaires. Numerous interactive sessions with community members were conducted to learn about their cultural practices related to maternal and infant health.Results: There was ...
2017
The fulfilment of reproductive health is the rights of all member of the community in term of information and facilities. Women are the most affected because of experiencing prolong reproductive process. A unique experiences shown in Kampung Naga, a community that still preserve traditional and cultural heritage, in accordance with women's experiences of reproductive health. This article attempts to investigate Islamic values in women's reproductive experiences in Kampung Naga. This study employs qualitative method that contains both: fieldwork and textual study. For fieldwork, feminist ethnography with in depth interview will be utilised to gather data in more egalitarian relationship between researchers and respondents. For textual study, hermeneutical approach is suitable for critical analysis on Islamic texts related to reproductive health. This research shows that women experiences of reproductive health are influenced by both Islamic values and cultural traditions. This is evidence from their practices related to reproductive health: menstruation, courtship, marriage, pregnancy, childbirth, breastfeed and menopause that refer to Islamic rituals and traditions. Although, there are also some traditional practices that seems incompatible with Islam, they still preserve both practices simultaneously.
Indian Anthropologist, 2007
In Tamil Nadu, the end of the first pregnancy is marked by the celebration of the val aikāppu rite. This article provides an ethnography of the rite as it is performed in rural areas by scheduled castes people. The first part will present the social context of reproduction as well as the ritual aspects of the ceremony. The second part will focus on the social interactions in which the performance takes place. The val aikāppu ceremony will thus be seen as a prism to study various symbolic, medical, social and economical aspects of motherhood in contemporary Indian society.
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