ABSTRACT
Food taboos are commonly found among around all societies of the world. In every society, culture and beliefs influence the women eating patterns during pregnancy. In Indian society, most food practices and beliefs have emerged from deeply rooted traditions and customs of particular geographical area or culture. Objectives: The objectives of the present study were- 1. To study the prevalence of food taboos and social beliefs among pregnant women. 2. To find out the avoided certain food and reason behind it during the pregnancy. 3. To study the association between the demographic characteristic of pregnant women and food taboos. Methods & Materials: Participants of the study were pregnant 105 women aged 18 to 35 years of Harahua Primary Health Centre, in Varanasi District. The cross-sectional study design was used to obtain the objective of the study. The finding of the study revealed that most of the pregnant women (70.47%) use to avoid some foods during pregnancy. Papaya was the most common food, which was avoided by the pregnant women, and reasons for not consuming the papaya, is it cause were abortion and it is a hot food. The findings of the present study also revealed no association between food taboos and pregnant women demographic characteristics such as age, category, type of family, educational status, socio-economic status, number of pregnancy etc. It means in every type of family, educated women, as well as of high socio-economic backgrounds women use to belief on food taboos.
ABSTRACT
The affective domain is not explicitly targeted during medical studies and poor skills in this domain may lead to conflict when dealing with patients. Reflective narratives are said to promote humanitarianism and professional development. We aimed to examine reflective narratives written by medical students in our institution for content relating to ethical and professional Attitude and Behaviour, Communication, respect for Diversity and Disability, and Empathy (the ABCDE paradigm). We were also interested in understanding how far the students enjoyed learning through the writing of narratives and in determining their perceived learning from the exercise. Volunteer medical students were introduced to Gibbs’ reflective cycle during a half-day workshop. After giving written informed consent, they submitted anonymous reflective narratives (online), based on an interaction that they witnessed between a patient and a doctor/student. The authors performed directed content analysis of the submissions, using predetermined codes pertaining to ABCDE. At the end of the study, the participants sent in their feedback through a questionnaire on the process and the learning acquired, if any. Twenty-six students volunteered and 15 narratives were submitted. The issues that had been identified were discussed with the students. Feedback was submitted by 12 students, who strongly felt that the writing of narratives enhanced learning about ethics, professionalism, communication, diversity and empathy. We conclude that reflective student narratives are a useful and enjoyable way of teaching students about issues in the affective domain that are not conventionally taught
ABSTRACT
Background: Poor maternal nutrition adversely affects pregnancy and birth outcomes, particularly vulnerable are the rural women in a rural setting. A lactating mother‟s nutritional requirement should meet needs of self and that of an infant. In most rural communities this situation is further complicated by food taboos, consequently either adding to or leading to additional negative balance of nutrients. Aims: To assess the food practices and beliefs during pregnancy and lactation among women residing in a rural area of Bangalore urban district. Methods: Study was conducted during the period of January to March 2014 among the women residing under the Sarjapur PHC, Bangalore. Data was collected using Focus Group Discussions (FGDs) and in Depth Interviews (IDIs). Thematic frame work approach was used for data analysis. Results: A total of four FGDs and twelve IDIs were conducted. Good practices included consuming green leafy vegetables, rice, bread, jowar, meat, egg and fruits like apple and mosambi. The practices which may potentially harm the health included avoidance of food items like ragi, papaya, mango and guava during pregnancy and reduced water consumption during the post natal period. Beliefs like “casting an evil eye” or “colour of the baby” had an influence on the food given to antenatal mother. Conclusions: The study found numerous food items which are nutritious and safe and available locally either restricted or denied thus making women (pregnant and lactating) and infants vulnerable. There is need for health education programs in rural areas regarding nutrition which will in turn improve the maternal and child health.
ABSTRACT
Introduction: A qualitative comparative case study was conducted to compare and contrast food taboos and avoidance practices during pregnancy among Orang Asli or indigenous Temiar women in four distinct locations that represent different lifestyle experiences and cultural practices. Methods: Through snowballing sampling, a total of 38 participants took part in five focus groups: one group each in Pos Simpor and Pos Tohoi in Kelantan state, one group in Batu 12, Gombak in Selangor state, and two groups in a regroupment scheme (RPSOA) in Kuala Betis, Kelantan. All the transcripts were coded, categorised and ‘thematised’ using the software package for handling qualitative data, NVivo 8. Results: Variant food prohibitions were recorded among the Temiar women residing in different locations, which differ in food sources and ways of obtaining food. Consumption of seventeen types of food items was prohibited for a pregnant Temiar woman and her husband during the prenatal period. Fear of difficulties during labour and delivery, convulsions or sawan, harming the baby (such as foetal malformation), and twin pregnancy seemed to trigger many food proscriptions for the pregnant Temiar women, most of which have been passed on from generation to generation. Conclusion: The findings of this study confirm that beliefs about food restrictions are strong among those Temiar living a traditional lifestyle. However, those who have adopted a more modern lifestyle also preserve them to some extent.