Thursday, March 30, 2017

Healing Body/Healing Senses

THOMAS CSORDAS "the body is not an OBJECT to be studied in relation to culture, but is to be considered as the SUBJECT of culture, or in other words, the existential ground of culture".

  • eliminates the Platonic distinction between MIND & BODY (dualism)
  • MONISM: The body is the place where all understanding happens-culture is interpreted through the body. no distinction between mind and body.
  • an infants growth into a social person happens through gradual experience, by taking in tastes, touching the textures, inhaling the smalls, viewing the sights, and walking the walks of the world into which we are born. We are the sum total of these continuing experiences.
SYNESTHESIA: Looking at the senses and healing
  • Ability to experience one sense as another
    • SESELELAME (Anlo)-sense awareness that straddles the supposed divide between cognitive perception, and physical sensation: hearing, tasting, smelling, understanding, obeying, sexual arousal, heartache, passion, inspiration to dance or spaek, tingling of the skin that indicates impending illness. ---synesthetic "metasense"---very different from the organ based 5 senses of Western culture
    • Mechanisms the cultures use to identify sensory input:
      • ATTENTION: focuses on a particular sensation in an area of the body
      • ANXIETY & DEPRESSION: causes increased brain reactivity to stimuli & changes in the autonomic nervous system which may produce things like cold extremities
      • CULTURAL SYNDROMES: culturally specific patterns of distress (ethnic psychoses)
      • ETHNOPHYSIOLOGY: local concepts and concerns about organs and body processes
      • EXTERNAL STIMULI: sensitivity to particular sensory imputs based on the meaning attributed to the stimulus and its relation to the state of the operson
      • IMAGINATION: flashbacks, attention, anxiety
      • METAPHOR: inducing sensations by metaphorical means
      • SELF-IMAGE: sensations feeding into particular self-images
      • SENSATION KINDLING: repeated experiencing  which creates sensitive circuits for experience
      • TRAUMATIC MEMORY: evocation, somatic flashbacks, etc
    • Healing can take place through these mechanisms as well because sensations are KEY SITES for these processes
  • Birth Stories & cultural ideas influence women's birth experiences of pain
    • embrace pain or reject pain or fear pain
Smell & Taste
  • we are accustomed to our own smells, but reject or find foul or indicative of disease the smells of others who are unfamiliar
    • women- low status will me that their smells are vilified or indicative of disease
      • Puta (spanish) means putrid (comment of sexual behavior as well as smell)
    • Western culture attempts to remove all bodily odors
    • plants herbs and spices may also be seen as intolerable
  • Senses inform us about threats and boundaries and smells are among the most powerful triggers of emotion, desire and repulsion
    • "taste" is about social class as well as the sensations gotten from the tongue
    • roles in safety from poisons
    • role in learning and memory
    • eating and drinking as fundamental social activities
    • restrained by rules and taboos
TACTILE EXPERIENCES

  • healing benefits of skin to skin contact
    • ICU and neonatal units
    • cortisol decrease (stress hormone) with touch-based therapies
    • manual medicine (osteopathy & chiropractic)-no longer alternative?
    • healing touch (HT) channeling energy healing through the hands
      • magnets
      • crystals,
      • electrical, ultrasound stimulation
      • hands
      • oils
    • therapeutic touch (TT): healers become empowered ans sensitized to their bodily perceptions through CENTERING and energy manipulation (smoothing and ruffling of fields).
    • Reiki
    • SHIATZU (Japan)
      • relief from illness encompasses both resolution of SOCIAL DISHARMONY and BODILY HOLISM-attention to diet & well-being
      • embodied confluence (blurs bodily boundaries between practitioner and patient)
RHYTHM, MOVEMENT & MUSIC
  • Sound therapies
    • swaddling and body contact enable babies to feel the rhythms of others
    • vibrations are soothing
    • music is cathartic, evocative-peak emotion
    • sound healing in nada yoga
  • Rhythm therapies
    • repetitive sounds
    • drum circles
    • rhythmic dance-emotional release=CATHARSIS
      • dance therapies: combination of breath, sound and movement
      • hatha yoga(mindful movement)
      • Tai Chi
      • qigong
      • nia
    • RAGA: music and mood in Hindu-used as homeopathic remedies
      • OM (theosis-personal communion with the divine)
HEALING RAGAS LECTURE


AROMATHERAPY & ART




  • mid-twentieth century invention in its modern form
  • uses scents to heals because of their inherent properties and has been incorporated into integrative techniques in Western medicine
  • becoming a GLOBAL INDUSTRY (Auracare, ie)

ESSENTIAL OILS AGAINST VIRUS, BACTERIA AND FUNGUS
A landmark study on the broad antiviral effects of essential oils and their components was presented at the 1st Wholistic and Scientific Conference on the Therapeutic Uses of Essentials Oils, 1995.  In this study, the broad spectrum of activity of essential oils for conditions of the upper respiratory tract, skin, gastrointestinal tract, urogenital tract, nervousness, and arterial conditions were demonstrated. An overview of the antibacterial and antifungal effectiveness of essential oils was given also.  There are many other countries that are researching essential oils against these "incureable" diseases. I applaud their actions. Information is on websites around the world.
It is known that a body can't become "habituated" to essential oils. The results remain the same; they do not lessen over any length of time. On the other hand, the organism does become habituated to chemically synthesised narcotics, and the result is known as tolerance. One may start out by taking a single sleeping pill , before long one may well have reached the stage of taking anything from four to ten pills and still be unable to get to sleep.
Essenial Oils and Their Uses
Allspice (Pimento) - Scent: Clove. Traditional uses: Warming to the body, reduces stress, calming, relaxes tight muscles, lessens pain, mood uplifting, vapors help breathing, improves digestion, disinfectant.
Anise - Scent: Licorice. Traditional uses: Calming, lessens pain, aphrodisiac, promotes restful sleep, vapors help breathing, improves digestion, increases appetite, stimulates lactation in nursing mothers.
Basil  (Sweet) -  Scent: slightly licorice. Traditional uses: to brighten mood, strengthen nervous system, improve mental clarity and memory, for relieving headache and sinusitis. Avoid during pregnancy.
Bay Laurel - Scent: strong, sweet-spicy. Traditional uses: as an immune system stimulant, to regulate the lymphatic system, for relieving melancholy, anxiety, to stimulate the mind, for healing bronchitis, sinus infection. Avoid during pregnancy. Do not over-use.
Bergamot - Scent: sweet & fruity. Documented in old herbal texts. Traditional uses: balancing nervous system, relieving anxiety and stress, lifting melancholy, for restful sleep, antiviral, cold sores, psoriasis, eczema and insect repellent. Bergamot may cause skin sensitivity to bright sunlight.
Birch - Scent: sweet-woody, wintergreen-like. Used as an analgesic, anti-inflammatory, antiseptic and astringent.
Cajeput - Scent: camphor. Traditional uses: Slightly warming to the body, calming, relaxes tight muscles, relieves muscle aches and pains, promotes restful sleep, breaks up congestion, vapors help breathing, disinfectant, repels insects.
Camphor - Scent: sharp, pungent. Traditional uses: skin care, relieves pain, coughs, colds, fever, flu, infectious diseases.
Carrot Seed - Scent: warm, woody-earthy.  Used extensively in skin and facial care for mature skin, circulation problems and PMS symptoms.
Cedarwood - Scent: woody. Cedarwood was believed to have been used extensively by the Egyptians in cosmetics, perfume and medicine. Traditional uses: to relax tense muscles, calm emotions, help breathing, for enhancing meditation, easing pain, repelling insects, for hair loss. Avoid during pregnancy.
(German) Chamomile - Scent: strong, sweet, warm-herbaceous. Blue in color. German Chamomile has many of the same properties as Roman Chamomile. But, with a much higher azulene content its anti-inflammatory actions are greater. Traditional uses: to relieve muscular pain, to heal skin inflammations, acne and wounds, as a sedative, to ease anxiety and nervous tension, to help with sleeplessness. May cause skin reactions in some people.
(Roman) Chamomile - Scent: sweet and fruity. Traditional uses: to relieve muscular pain, as a sedative, ease anxiety and nervous tension, to help with sleeplessness.
Cinnamon - Scent: cinnamon. Traditional uses: warming to body, relaxes tight muscles, lessens pain, mood uplifting, aphrodisiac, helps relieve fatigue, improves digestion, increases appetite, helps reduce cellulite deposits, disinfectant, repels insects.
Citronella - Scent: fresh grassy-woody. Traditional Chinese medicine currently uses this herb for rheumatic pain. Traditional uses: as a mosquito repellent, for colds, flu and neuralgia, to relieve pain of rheumatism and arthritis, melancholy. Avoid using on sensitive or damaged skin.
Clary Sage - Scent: spicy, hay-like. It has been called "clear eye" and was used for healing eye problems in times past. Traditional uses: relieving stress and tension, lifting melancholy, easing pain, restful sleep, as an aphrodisiac; contains estrogen-like hormone, for menopause and PMS, relieving nervous exhaustion. Avoid during pregnancy, or if you have endometriosis, breast, ovarian and uterine cysts and other estrogen dependant conditions (cancer).
Clove Bud - Scent: spicy, fruity, warm and sweet. Traditional uses: for toothache, colds, flu and fungal infections, as a mosquito repellent, to relieve fatigue and melancholy, as an aphrodisiac. Not used on damaged or sensitive skin. Use in moderation.
Cypress - Scent: spicy, refreshing pine-needle. Cypress incense is used today by Tibetans for purification. Traditional uses: to increase circulation, relieve muscular cramps, bronchitis, whooping cough and painful periods; reduce nervous tension and other stress related problems, as an immune stimulant. Avoid during pregnancy, have high blood pressure, cancer or uterine and breast fibrosis.
Elemi – Scent:  resinous, pungent aromatic. Egyptians used this aromatic oil in the embalming process.  Excellent essential oil for the respiratory system; helps coughs to be more productive. Great for cuts and inflammation; aged or wrinkled skin, calming for nervous tension and stress.
Eucalyptus - Scent: strong camphorous. odor. Aborigines have used eucalyptus leaves to remedy many ills. Traditional uses: for colds, as a decongestant, to relieve asthma and fevers, for its bactericidal and anti-viral actions, to ease aching joints. 
Fennel - Scent: earthy-peppery. Traditional uses: for neuro-muscular spasms, rheumatism and arthritis; bronchitis, whooping cough, as a nerve tonic in relieving stress and nervous tension. Use in moderation. Avoid if you are pregnant or have epilepsy.
Balsam Fir - Scent: fresh balsamic. Traditional uses: to relieve muscle aches and pains, for relieving anxiety and stress related conditions, to fight colds, flu and infections, for relieving bronchitis and coughs. Said to ground one mentally.
Frankincense - Scent: spicy, balsamic. Frankincense was known as one of the most precious substances to ancient man and is associated with religious practice. Traditional uses: to calm, enhance meditation, elevate mind and spirit, help breathing,  for care of mature skin and scars.
Galbanum - Used in incense. In Egypt used in cosmetic & embalming. Traditional uses: treating wounds, infections and skin disorders, expectorant in chronic bronchitis, insect repellent.
Geranium - Scent: leafy rose. Geranium has been long revered for its fragrance. Traditional uses: reducing stress and tension, easing pain, balancing emotions and hormones, PMS, relieve fatigue and nervous exhaustion, to lift melancholy, lessen fluid retention, repel insects.
Ginger - Scent: warm, spicy-woodsy. Ginger has been used as a healing remedy for thousands of years. Traditional uses: reducing muscular aches and pains, increasing circulation, relieving bronchitis and whooping cough, nervous exhaustion, in healing colds flu and fever and to stimulate appetite.
Grapefruit - Scent: fresh, sweet, citrus. Some traditional uses: to lift melancholy, relieve muscle fatigue, as an astringent for oily skin, to refresh and energize the body, stimulate detoxification, as an airborne disinfectant.
Helichrysum - Scent: intense, honey, tea-like. Some traditional uses: to heal bruises (internal and external), wounds and scars, to detoxify the body, cleanse the blood and increase lymphatic drainage, for healing colds, flu, sinusitis and bronchitis, to relieve melancholy, migraines, stress and tension.
Juniper Berry - Scent: pine-needle. Some traditional uses: to energize and relieve exhaustion, ease inflammation and spasms, for improving mental clarity and memory, purifying the body, to lessen fluid retention, for disinfecting. Avoid during pregnancy or if you have kidney disease.
Lavender - Scent: sweet, fresh. Lavender has been used for centuries as a fragrance and a medicine. Some traditional uses: balancing emotions, relieving stress, tension and headache, to promote restful sleep, heal the skin, to lower high blood pressure, help breathing, for disinfecting.
Lemon - Scent: fresh lemon. Lemon was used to prevent scurvy by our ancestors who traveled the seas. Some traditional uses: to balance the nervous system, as a disinfectant, to refresh and uplift, for purifying the body. May cause skin sensitivity to the sun or irritate sensitive skin.
Lemongrass - Scent: powerful, lemon. There has been recent research in India which shows that lemongrass acts as sedative on the central nervous system. Some traditional uses: as an insect repellent and deodorizer, for athlete's foot, as a tissue toner, to relieve muscular pain (sports-muscle pain), increase circulation, for headaches, for nervous exhaustion and other stress related problems. Use with care and avoid in pregnancy.
Lime - Cold pressed from the peel. Scent: fruity-lime. Some traditional uses: to purify the air, for alertness, to relieve coughs or congestion, for uplifting and cheering the spirit, to heal colds, flu or inflammations. Lime may cause skin sensitivity to bright sunlight.
Mandarin - Scent: intensely sweet, floral citrus scent. Traditional uses: restlessness, insomnia, nervous tension, for children and pregnant women.
Marjoram - Distilled from the leaves and flowering tops. Scent: warm & spicy. Sweet marjoram was used medicinally by Romans and ancient Greek physicians. Some traditional uses: to relax tense muscles and relieve spasms, calm and promote restful sleep, ease migraine headache, for comforting the heart, lowering high blood pressure, to help breathing, disinfecting. Avoid during pregnancy.
Myrrh - Scent: sharp, warm balsamic. Some traditional uses: to heal wounds and nurture mature skin, for bronchitis and colds, to relieve apathy and calm. Avoid use on damaged or sensitive skin.
Niaouli - Scent: fresh, camphoraceous. Traditional uses: skin care, muscle aches and pains, asthma and bronchitis, sore throat, colds, fever, flu.
Nutmeg - Scent: spicy, nutmeg. Some traditional uses: for warming muscles, easing muscle aches and pains, to invigorate or stimulate the mind, an aphrodisiac, to stimulate heart and circulation, for relieving nervous fatigue. Avoid during pregnancy and use with care (can be moderately toxic if over-used.
Orange - Scent: fruity, sweet. Orange trees were once rare and native only to China and India. Some traditional uses: to brighten mood, calm and reduce stress, as an environmental disinfectant.
Oregano - Scent: spicy, warm herb. Some traditional uses: as a muscle relaxant and to ease muscle aches and pains, to heal colds, flu and bronchitis, as a stimulant, to energize the mind and body, and for relieving headaches. Avoid during pregnancy and with babies and children.
Palmarosa - Scent: flora-rose. Palmarosa is used today in Ayurvedic medicine. Some traditional uses: stimulate cellular regeneration,  moisturize skin, for nervous exhaustion and stress conditions, to calm and uplift.
Patchouli - Scent: musky, woody. Some traditional uses: for athlete's foot, as an aphrodisiac, to relieve stress and nervous exhaustion.
Peppermint - Scent: strong mint. Herbalists in ancient Greece and Rome used peppermint for nearly every ailment. Some traditional uses: for energy, and brighter mood, reducing pain, to help breathing, improve mental clarity and memory. May irritate sensitive skin. Avoid during pregnancy.
Petitgrain - Scent: sweet, woody-orange floral. Petitgrain was one of the ingredients of the original "eau-de-cologne". Some traditional uses: for relieving respiratory infections, to ease nervous tension muscle spasms, for relieving joint inflammation, to balance the central nervous system, for stress relief and restful sleep.
Pine - Scent: strong, coniferous, woody. Native Americans placed dried pine needles in their mattresses to ward of lice and fleas. Some traditional uses: to ease breathing, as an immune system stimulant, to increase energy, for relieving muscle and joint aches, to repel lice and fleas. Avoid use if you have prostate cancer.
Rosemary - Scent: camphor like. Some traditional uses: to energize, for muscle pains, cramps or sprains, brighten mood, for improving mental clarity and memory, easing pain, to relieve headaches, disinfecting. Avoid during pregnancy, if you have epilepsy or high blood pressure.
Rosewood - Scent: slightly rosy. Some traditional uses: to relieve stress and balance the central nervous system, for easing jet lag, to create a calm for meditation, for easing colds and coughs, to stimulate the immune system, as an aphrodisiac and in skin care.
Sage --  Scent: camphoraceous, pine-like. Skin care, circulation, muscles and joints, asthma, coughs, colds, fever, flu.
Sandalwood - Scent: woody, balsamic. Sandalwood is believed to bring about calmness and serenity and is linked with incense and meditation. Some traditional uses: to lift melancholy, enhance meditation, heal the skin, help breathing, for calming and reducing stress, restful sleep, disinfecting, as an aphrodisiac.
Spearmint - Scent: minty. Some traditional uses: for relieving bronchitis and sinusitis, to ease nausea and headaches, for relieving colds or flu, to stimulate, energize and relieve fatigue.
Spruce -- Scent: sweet-fruity. Used for: muscular aches and pains, asthma, colds flu, infections, anxiety and stress-related conditions.
Tangerine - Scent: sweet, citrus. Some traditional uses: for relieving muscle spasms, to soothe and calm nerves, for stress relief and relaxation, to stimulate the liver and increase lymphatic drainage. May cause skin sensitivity to bright sunlight.
Tea-Tree - Scent: spicy, medicinal. Tea-tree is one of the most scientifically researched oils. Traditional uses: an immuno-stimulant particularly against bacteria, viruses and fungi, for relieving inflammation, as a disinfectant.
Thyme - Scent: hot and spicy. Thyme was used by ancient Greeks to disinfect air and inhibit infectious diseases. Some traditional uses: To heal colds, bronchitis, for relieving muscle aches and pains, to aid concentration and memory, for relieving fatigue and said to heal anthrax. Avoid use if pregnant or with high blood pressure.
Vetiver - Scent: heavy, woodsy, earthy. Some traditional uses: for muscular aches, to increase circulation, to relieve melancholy and nervous tension, for restful sleep.
Yarrow -- Scent: slightly camphoraceous. Uses: acne, burns cuts, eczema, rheumatoid arthritis, high blood pressure.
Ylang Ylang - Scent: exotic sweet floral. Some traditional uses: brightening mood, relieving anger and anxiety, relaxing tense muscles, to calm and promote restful sleep, lower high blood pressure, an aphrodisiac.
Please note: This information is not intended to diagnose, or prescribe any form of treatment. The statements in this information have not been evaluated by the Food and Drug Administration. The products herein are not intended to treat, cure, or prevent any disease, and are meant solely for Aromatherapy purposes alone. If you are suffering from any illness or medical complaint, always first seek the advice of your physician.

POLYTHETIC MEDICINE

  • CAM (complimentary and alternative medicine

Spirit Medicine/Altered States

TYPES OF SPIRIT

  • ANIMISM-belief in unique spirit beings which animate the world
  • SYMPATHETIC MAGIC
  • CONTAGIOUS MAGIC
  • ANIMITISM-belief in one force that animates the world
  • mantra: vital force (magic) of words
    • RITUAL in which magical and spiritual elements are invoked, relies on the POWERS OR PERSUASION, FELICITY and NORMATIVELY rather than requiring proof like in science.
MANA (Pacific Islands)
  • impersonal spiritual substance which may be present in all things (animalistic force), and which concentrates in persons of high social standing, who can share its powers and benefits with others.
  • grows with generosity and warfare
  • diminished through arrogance, anger and selfish deeds
ILLNESS AS RITES OF PASSAGE (Van Gennep)
  • sees severe illness as a transformative journey (especially for chronic, life threatening illnesses), where sufferers experience a deathlike loss of their former selves and then a transformed sense of self
  • change in spirit
ALTERED STATES
  • SHAMANS: purposely place themselves in altered states in order to bring healing and wisdom to their communities and the afflicted.
    • herbal medicines
    • magical incantations
    • readers the causes of misfortune
    • experiences
      • being pricked by needles Zambia
      • shook violently as you were undertaken by a spirit -nepal
      • visions and frightful dreams -soviet shaman
      • Hungary-postural trance with the use of drums to invoke healing
  • WITCHES & SORCERERS: dark/white magic
    • use the powers of nature
    • seek to cultivate the divine within
  • Most cultures to not embrace CARTESIAN DUALISM, the clear distinction between mind, body and soul. 
  • Understanding of the soul is diverse
    • ELIADE "techniques of ecstasy" (trance)
      • commonly interpreted as experiences of union with the divine, revelation or enlightenment
HPNOSIS, SPIRITS & HEALING
    • Hypnosis gained popularity in the 18h century because of the work of Franz Anton Mesmer in France & James Braid (hypnotism)
    • value of mental creativity, ope and trust in these endeavors
    • Example:Marginalization of African Women and Spirt possession
      • in the ritual act of embodying spirits, women can challenge  patriarchal authority and traditional norms, behaving in ways commonly forbidden in "proper" society, bending gender roles and expectations, and resisting the pressures, demand and violence they encounter in everyday life.
    • PLACEBO EFFECT: the power of belief to induce positive changes
    • ______________________________________
    • Variety of Hallucinogens are used indigenously

      • Mecaline
      • mushrooms
      • Psilocybin 
      • LSD
      Active Ingredients:

      • similar to neurotransmitters in the human body. 
      • therapist or shaman acts as a GUIDE to help the patient integrate the experiences within the larger life context
      • uses ritual, mythic, and symbolic elements to change the patient's awareness of self and break up habitual experiences of the world (become more suggestible)
      WINKELMAN: Therapeutic uses for hallucinogens:
      • effecting neural, sensory, emotional, and cognitive processes
      • can be effective in treating ADDICTIONS due to their ability to induce the RELAXATION RESPONSE, enhance THETA WAVE PRODUCTION, and stimulate endogenous opted and sterotogenic mechanisms and their MOOD ELEVATING effects.
        • shamanic drumming approach to treating addictions 
      FAITH HEALING
      • ritual healing and religious pilgrimage
      • COMMUNITAS: collective consciousness which emerges during religious ritual, infusing the community with power and solidarity
      • health and longevity benefits of social involvement
      • ECSTACY/ENSTACY: (Eliade) Ritual offers humans the opportunity to renew themselves and the world around them by uniting with the divine through ritual action
        • example: girls puberty rituals as healing among the Apache
      • PILGRIMAGE (Turner): pilgrimage is a breach of time and space
        • when social order is temporarily suspended or challenged-possibility for great change-personal and communal.
        • LIMINALITY: socially ambiguous states often incorporating hardships or chjallenges into transitions
          • exorcism
          • pilgrimage (extended period of liminality)-Vietnam War to the Wall, Hajj to Mecca (path of Mohammed), Kumbh Mela (Allabbad), Lourdes---
            • identity differennces suspended, communitas, modifications of perceptions & consciousness, possibility of transformation & healing
            • sickness=sin: cure is to be "touched" by sacred-object, person, place
              • healing restored or enhanced social status
              • suffering is remade into a meaningful and powerful narrative in culture
              • miracles
          • vision quest
          • sweat lodge
          • drum circle
        • ritual has the potential to rejuvenate self and society

    Thursday, March 2, 2017

    Home-birth in the US-Assignment March 9

    Please Watch the following documentary films. Write a two page commentary on your analysis of birth in the United States. Due  typed Thursday March 23 :) Happy Spring Braek




    Birth Stats Across Cultures

    U.S.  
    C-section average cost- $14,000
    Natural birth- $10,000 
    $2,250 a night for a hospital stay 

    Switzerland 
    C-section- $11,000
    Natural birth- $8,200 

    Australia 
    C-section- $10,500
    Natural Birth- $6,700

    Netherlands
    C-section- $5,000 
    Natural birth- $3,000 

    Argentina
    C-section- $3,200 
    Natural birth- $2,400 

    Spain
    C-section- $3,000
    Natural birth- $2,400

    Delhi $240 and can increase when choosing private facilities 

    South Africa $2,000 to have a baby in a private sector 


    These results are averages from 2012:

    Country
    Vaginal
    C-Section
    Infant Mortality(per 1,00 live births)
    United States
    $9,775
    $15,041
    6
    Switzerland
    $4,039
    $5,186
    4
    France
    $3,541
    $6,441
    4
    Chile
    $2,992
    $3,378
    7
    Netherlands
    $2,669
    $5,328
    4
    Britain
    $2,641
    $4,435
    4
    South Africa
    $2,035
    $3,449
    37

    Birth activists have mountains of scientific data on their side, but this data has made little difference in the practice of birth.
    • Routine electronic fetal monitoring remains pervasive, even though it does not improve outcomes and raises the incidence of unnecessary cesareans. 
    • Induction of labor increases prematurity rates and labor com- plications, but its use has skyrocketed to more than 53 percent in the past decade. (I can say with certainty that no woman should allow herself to be induced before 39—ideally 40— weeks for any reason beyond extreme complications. Obste- tricians who recommend or perform too-early inductions are acting irresponsibly, and against the scientific evidence that shows that far too many babies end up in the NICU because of early inductions.) 
    • Epidurals can slow labor, generate fevers and necessitate further interventions for both mother and baby (who will end up in the NICU if the mother does develop a fever). 
    • Cesareans generate higher rates of infection and other compli- cations (including death) than vaginal birth, but the cesarean rate in the U.S. is at an all-time high of 32 percent. Doctors “know” that they are giving women “the best care,” and “what they really want.” Birth activists, including myself, know that this “best care” is too often a travesty of what birth can be. And yet on that existential brink, I tremble at the birth activist’s coding of women as “not knowing.” So, here’s to women educating themselves on healthy, safe birth practices—to women knowing what is best for themselves and their babies, and to women rising above everything else.


      Davis-Floyd argues that in America the dominant beliefs and practices surrounding birth are based on the "technocratic model" of reality, a model which she says American culture has inherited from the Scientific Revolution, when "machine replaced the organism as the underlying metaphor for the organization of man’s universe," and a model which has served the needs of industrial capitalism (Davis-Floyd 1992: 44). She argues that this technocratic model, which is based on the primacy and domination of culture over nature, reproduces patriarchy by constructing women's bodies as weak and requiring male-controlled technologies (Davis-Floyd 1992: 152). (See also Martin [1987] on the relationship between industrial capitalism, the machine model of the body, and women's reproductive experiences).
      Davis-Floyd demonstrates that many of the obstetric practices which are routinized in hospital-based births in America are not "scientifically'' grounded but rather are highly symbolic rituals which serve to reaffirm the dominant technocratic model and to instill this model within the psyches and bodies of members of society. For example, in Chapter 3 she argues that such ·'standard procedures for normal birth"' as the use of wheelchairs; the ·'prep'' (involving shaves, IVs, and enemas); the hospital gown and bed; the electronic fetal monitor; various medications; and episiotomies, among others, are not medically necessary, but rather are routinely used as symbols to transfer core American values. 

      In Chapter 4 Davis-Floyd focuses on the ways in which this technocratic model is accepted, negotiated, or rejected by individual members of society. She argues that there are essentially only two mutually exclusive models available to American women -the holistic model and the technocratic model -and that a woman's response to a technocratic birth will depend on the degree of cognitive fit between her view of birth and that promulgated by the tech- nocratic model.
      The largest percentage of the women interviewed (42%) fell into the category of women who experienced "conceptual fusion with the technocratic model: with cognitive ease." These were primarily women who hoped for a ··natural birth" but who in fact had highly technocratic births (whether through use of medication or C- sections, or both) and yet who came away from their experience believing that such medical interventions were necessary (Davis-Floyd 1992: 219).1n addition, Davis-Floyd reports seven other categories of responses, ranging 
    from full acceptance of the technocratic model of birth to effective resistance of it. Her study shows there is a great deal of variety in the conceptualization and experiences of birth within a given culture even if the technocratic model is dominant.
    Although Davis-Floyd is personally disturbed by the fact that the majority of women accept the technocratic model of birth, she maintains that the majority of women accept it because it is what they “want"; they choose to accept this model (Davis-Floyd 1992: 282). In fact she says that for some women, accepting a technocratic birth is empowering because by doing so they are upholding and participating in the values of American culture and are thus not left outside of culture and assigned to the less valued realm of nature, as was more often the case in the 19th century (Davis-Floyd 1992: 282).
    This is an unsettling conclusion. For, on the one hand she argues that the technocratic model of birth serves to devalue women, yet simultaneously she suggests that the acceptance of such cultural norms itself empowers women. Davis-Floyd needs to look more critically at the extent to which women are really exercising choice in the process of accepting the technocratic model, and the extent to which agency is in and of itself empowering. In fact in her later discussion on the future of reproductive technologies, such as in-vitro fertilization, surrogate parents, etc. (Chapter 8), she reaffirms her conviction that the technocratic model is disempowering. As she writes:
    Based as it is on this assumption of her inherent physiological inferiority to men, and for as long as it holds conceptual hegemony over this nation, that model will guarantee her continued psychological disempowerment by the everyday constructs of the culture at large, and her alienation both from political power and from the physiological attributes of womanhood (Davis-Floyd 1992: 291).
    Thus, we are left with a sense of ambiguity as to where Davis-Floyd stands on the question of choice versus mystification. 
    One of the drawbacks of Davis-Floyd’sstudy is that she does not explore class and ethnic factor w h i c h might lead women to hold the models they do and which might enable certain women to hold onto these models in the face of opposition in the hos pital. In fact her study is focused exclusively on a particular segment of American society: middle class white women. She argues that such a narrow selection serves to reinforce her thesis that the rite of passage which takes place in the context of technocratic birth is highly successful, for if the majority of women in this more privileged and powerful segment of society are unable to resist the technocratic model, then surely lower class minority women will not be able to successfully resist or change it either (Davis-Floyd 1992: 4). In fact this may not be the case, as other recent anthropological studies on birth such as Martin's (1987: 181-193) and Rapp's (1991) suggest.
    Furthermore, a more sociologically complex study might throw into question Davis-Floyd's generalizations about gender categories, such as her suggestion that the technocratic model views "women's" bodies as inferior while the holistic model celebrates "women’s" bodies, and her suggestion that the technocratic model is based on a "male perspective" while the holistic model is based on a ··female perspective" (Davis-Floyd 1992: 160).
    HISTORY: MODES OF PRODUCTION
    In stark contrast to the "technocratic model" of birth and the "cosmopolitical obstetrics" described respectively by Davis-Floyd and Jordan, Jacques GĂ©lis' History of Childbirth: Fertility, Pregnancy and Birth in Early Modern Europe , describes a way of birth closely associated with natural seasons and landscapes and with supernatural forces. Originally published in French in 1984 under the title L'Arbre et le Fruit, this book was translated and published in English in 1991. It also diverges stylistically from the two books discussed above: it is scarce on theory and abounding in poetic descriptions of fascinating historical facts about birth during the early modern

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    Brazil Birth Story

    Average birth cost in the Philippines
    Normal delivery 59,400 Philippine Peso converted to US dollars $1,283
    C- section 109,750 Philippine Peso converted to US dollars $2,371
    Infant mortality rate: total: 17.64 deaths/1,000 live births
    male: 19.99 deaths/1,000 live births
    female: 15.17 deaths/1,000 live births (2014 est.)

    Average birth cost in Mexico

    Mexico
    State hospital: $0
    Private hospital: $280 to $3,000

    In the United States!!
    New Jersey is the most expensive state to have a baby. The average hospital charge for a vaginal delivery in New Jersey is $18,372 — 91 percent higher than the national average. The average C-section in New Jersey costs $26,743, 69 percent higher than the national average.
    California ranks second as the most expensive ($14,523 for the average vaginal delivery, $24,777 for C-section),
     Florida ranks third ($10,435 for the average vaginal delivery, $18,574 for C-section).
     At the bottom of the list and least expensive: Maryland. Hospitals in Maryland charge an average of $5,509 for vaginal deliveries and $6,812 for C-sections — well below the national averages.

    USA
    • Health care: Privatized organizations which is starting to become more socialized in coming years.
    • Price of birth: $9,775 for an uncomplicated conventional delivery and $15,041 for a caesarean birth
    • Number of infant deaths: 23,440
    • Birth rate: 12.5 per 1000
    • Maternity mortality: 17.8 out of 100,000 per live births
    • Price of wasted resources with infant mortality: There are no current estimates for the total cost of infant mortality at the national level.         
    Chile
    • Health care: In urban areas private insurance companies are used by the wealthy and in rural areas it is very rare to have health care coverage.
    • Number of infant deaths: 9.0 to 5.7 per 1000 births
    • Birth rate: 13.97 per 1000
    • Price of birth: It cost about $10,910 American dollars for a complicated C-Section birth. Also a regular delivery without complications is just $3,805 American dollars.
    • Maternal mortality: 25 out of 100,000 per live births
    • Price of wasted resources with infant mortality: $26,950 for every 1000 births.
    Philippines
    • Health care: Health insurance is primarily used by the elite and the poor in all of the country usually do not have a health care. It really does not matter if the poor are in the cities or rural areas.
    • Number of Infant deaths: 35 deaths per 1000 births
    • Birth rate: 19.0 births per 1000
    • Price of birth: In the hospital the average cost for child birth is $82,000.
    • Maternal mortality: 52 per 100,000 live births
    • Price of wasted resources with infant mortality: It is very hard to find a price resources wasted with infant mortality because the low numbers of children actually being born in hospitals.
    India
    • Health care: Just like in the Philippines, health insurance is primarily used by the elite and the poor in all of the country usually do not have a health care. It really does not matter if the poor are in the cities or rural areas.
    • Number of Infant deaths: 39 deaths out of 1000 births
    • Birth Rate: 20 out of 1000
    • Price: The Average cost is about 10,000 United States dollars
    • Maternal Mortality: 178 per 100,000 live births
    • Price of wasted resources with infant mortality: Yet again, it is actually harder to find the dollar amount of infant mortality because of the number of deaths during home and rural births.
    Interesting statistics from a NY Times article titled “Paying Till it Hurts: Cash on Delivery”
    Inline image 1

    Cumulative costs for approximately four million annual births in US is well over $50 billion
    In US, we pay individually for each service and pay more for services received
                Pregnancy is billed item by item only in the US
    In 2011, 62% of women in the US covered by private healthcare plans lacked maternity coverage
    Even with insurance coverage, women pay an out of pocket average of $3,400
    In most other developed countries, comprehensive maternity care is free or cheap for all (considered vital to ensuring health of future generations)
    An epidural is $100 in Germany, but $750 in US
    Statement after delivery without any discounts; not an official bill:
    Hospital charges
    $20,257
    Obstetrician
    4,020
    Anesthesiologist
    3,278
    Drugs
    1,125
    Bills for prenatal care:
    Emergency visit
    1,600
    Genetic testing
    1,500
    Ultrasound
    1,191
    Radiology
    520
    Hematologist
    346