Another '✔' For #DoulaProgression, Celebrating My Blogaversary, and Taking Time Off!

Yesterday I signed up for awesome online childbirth education classes, through Community Birth Companion. They are a series of birth courses, instructed by Divine IzEarth. The first class on labor starts Tuesday night, and the others focusing on nutrition, stages of labor, signs of labor and postpartum all run through the month of July. I marked off the requirement 'audit a childbirth preparation series' on my Doula Progression checklist below!

But that's not entirely what I'm here to talk about.

Today I'm writing to let everyone know that I am taking a break from writing this blog -- though my actual plan is to take a break from my work in this area overall.

Over the past while, I have written non-stop on issues I feel are important in Black breastfeeding and how they are connected to the overall society at large,  -- my two year blogaversary was last month. I never stop looking for ways to provide critical insight from my lens, and learn ways I can get people excited about this area, and join in. Know that I have been doing anti-racist and social justice type of work long before starting the Lactation Journey Blog. I really do love what I do. And I appreciate all of you who have ever visited my work.

But lately there have been more times than not where I have found myself not being as happy or as excited as I once was. These thoughts and behavior forced me to question the root of these feelings, and question where this came from. I realized that doing this work has taken an incredible amount of myself -- my time, my energy and my efforts. And I give a lot. I do not mind giving, or expending my energy towards something that has become so important to me -- it's just that these days I feel depleted and recognize that I need to hold off and keep some of my energy for myself. Even more, over the past while, I have had a number of things in my personal life that feel as if they have left me emotionally drained -- one of them being my 7.5 year old nephew getting electrocuted by a powerline while he was climbing a tree a few weeks back (he is OK!, but you can imagine how scary that was for my family), and I also need to tend to other areas and concentrate on relationships with people in my life. Also, I am still working on finding funding for school, and have just three months left to do so. This has me somewhat nerve-racked, so I need to dedicate much time to this. I do figure, though, that the universe drew me to this work, and because of that it won't let me down. I am interested in seeing how this will work itself out.

Other things that concern me is that I am not engaging my community as I should or as much as I would like to -- that I'm not taking it to the streets. I feel as if I have focused most of my attention on theoretical and academic areas, which I like, but I feel that I have not been 'in' the community as I should be -- or how I would also like to be. I will be thinking about ways to change this.

A friend, of mine, who has lent some very encouraging words at times, said to me that sometimes fighting the 'good fight' means to stop fighting. Don't talk about it. Don't challenge it. When I heard Angela Davis speak earlier this year, the question I asked her about how to continue social justice work, I know, came from a place of not only being frustrated with constantly dealing with all that anti-racist and social justice work encompasses, but it is taxing. And I realized I never heeded my friend's advice. I didn't chill. But it's not just my doing. Each time I wanted to take a break, I was sent a clear message, somehow, by the universe that it was not the time, and to hold off. Right now I am not receiving that message, which lets me know that I am OK to do this.

I think this time away will provide me with ways to build my reservoir of inspirations, revamp my energy, and gain new insight on ways to ways to challenge injustice. I'm working by not working! I will also be doing a 21 day master cleanse to help regroup and find my balance, but not before next week -- because that's my 37th birthday. And I am looking forward to red wine and birthday cake!

I did say I will write book reviews from my long list, which I still plan on, and I have a stellar Black Feminist blog carnival issue to post. Also, if I receive guest posts I will publish those on here. I just will not be writing any more material other than until the Fall. After that I will write as frequently as I can since I will be in school full time, and that will require a great deal of time, but I am absolutely looking forward to sharing this journey of Black Feminist Breastfeeding Anthropology Public Health, with everyone.

In the meantime, I wish you an awesome Summer, filled with love, light, family and friends. Or, just have an awesome season filled with whatever it is you need, whichever season it is wherever you are. 

Keepin' It REAL: There's Power (and life) In The (un)Romanticized Breastfeeding Tradition + #DoulaProgression

At the end of May I traveled up north to Xwlil'xhwm, to help a friend with her baby. Xwlil'xhwm is the pre-colonial name for Bowen Island, British Columbia, a city just outside of Vancouver, in Canada. Even though the reasons I was there weren't the greatest (my friend has ruptured discs in her back and literally could not lift her daughter for diaper changes, baths, or for anything else), I really enjoyed being there and being able to help out.

Being at the home of a radical Black Feminist queer human rights lawyer, for two weeks, as you could probably guess, had its amazing moments -- I'm sure you can imagine some of the discussions we had. Aside from being in the company of someone with congenial worldviews, and having those conversations Black women have in each other's presence that affirm our very existence, something I was so impressed with in is her outlook on Black breastfeeding -- her progression, where she went from being adamantly against the tradition to where she now 'cannot imagine not being able to have breastfed' her now one-year-old daughter. It really made me think about the way we discuss the tradition and also the power of 'keeping it real'.

Let me explain what I mean.

*I asked my friend for permission to share some of her story on this blog*

Even though she lives in an environment where breastfeeding is promoted much more than here in the U.S. (even though she says this is just a surface level idea, since actual support is greatly lacking), when I first mentioned breastfeeding to her when she was just entering her second trimester -- about the importance of breastfeeding for Black woman, she, like so many others in our culture, was not buying it. The messages about our bodies being reserves for others, along with other areas of concern about gender identity, was at the forefront of her thoughts. After that seed was planted, and with some encouragement to examine her biases and trust herself, she began looking into the tradition more.

She will be the first to tell you that she did not want to breastfeed. That initially she did so begrudgingly, even after she began learning of the benefits. That she wanted her daughter to have the best health possible, was still met with reluctance. Some people may view this as 'selfish' but I view this as a very powerful and something that can allow us to draw more people in and examine the deeper issues of breastfeeding for Black women and Black people, who feel this way but never truly discuss it. I think it humanizes our experiences. And it humanizes breastfeeding, and can help start new conversations on what it means to our community.

I can't help but think about breastfeeding and the way it is always romanticized -- how most only discuss how much they are in love with it. I'm not saying that many women who breastfeed do not have feelings of overwhelming joy when it comes to being close to their child in this way -- I've heard many of those. But I don't think I've ever heard of another woman who said they just did not want to breastfeed because of the reasons stated above, and only did so because of the benefits. Usually I find that aside from a few stories about how to decrease pain or hearing about other issues with practical matters -- engorgement, for example, often times these conversations about deeper issues and how this truly affects our desire or even ability to breastfeed, are lacking.

Am I making myself clear?

Another friend of mine talks about issues within the Black community -- about how our 'secrets' have been and are continuing to kill us. She says in order to continue to live, we must talk about things that are not easy to talk about, and that telling her story keeps her alive. I know some pretty awesome people. And I'm sure you can see where this is going in the context of breastfeeding.

Today my friend is even impressed at how far she has come. She says she cannot imagine not having breastfed, and recognizes that even though it took a long time to get to the point where she is now (and she has exclusively breastfed her daughter since birth), instead of viewing her milk as only nourishment, she recognizes breastfeeding for Black women as a site of empowerment, where issues that have been steeped deep in racism, gender normative identity, white-centric views and separation of Black women and our children, can be deconstructed. Nursing is her baby's 'home'. There was so much other good stuff we talked about in this area and I will definitely get into that eventually.

I think visiting was more than just about washing dishes and laundry, running errands and carrying a precious baby girl around. Aside from my love of Black women, and actually putting into practice that when I better care for other Black women I am better caring for myself, I truly believe being there opened an avenue towards a new set of ideas on ways to challenge issues that run deep in our community that have been situated for generations and viewed through this lens. I don't agree with mainstream perspectives on how breasts, bodies and even gender identity and others are exploited, and are big issues situated between an infant and its mother (and many others), but while we work towards dismantling those notions, how do you think the idea of 'keeping it real' -- hearing more stories of 'breastfeeding begrudingly' would work towards our cause?

#DoulaProgression

I thought I'd give you a quick progress report on my journey towards doula certification. The great news is I talked to Shafia Monroe the founder of ICTC, and she told me that my Certified Lactation Educator certificate will count as 'auditing a breastfeeding class', so that's such a plus. Also, I'm just an inch from being signed-up for child CPR and will be taking this course soon. Next, I plan to audit a childbirth class, read and write a review/report on the last two books on the list -- and oh ya, help some women give birth. I reckon that would help.

Book Review :: The Doula Guide To Birth: Secrets Every Pregnant Woman Should Know #DoulaProgression

There is a growing trend in women who are electing to have a doula (doo-luh) -- a "woman servant," present at her birth, and many others who believe no woman should be without these assistants, so it is not surprising that more and more written work on the profession and how doulas can be helpful, are appearing in bookstores. This one, The Doula Guide To Birth: Secrets Every Pregnant Woman Should Know, is a text written by Ananda Lowe and Rachel Zimmerman, who both have done extensive work with pregnant and birthing women.

The Doula Guide To Birth places birth companions in the context of pregnancy and shows exactly where we fit. It begins with examining the origins of doulas, and over 12 chapters the pair take turns with discussing the benefits of doulas, whose presence can provide emotional support along with other benefits like pain relief. It also provides information and advice for partners of a pregnant and laboring woman, discusses how difficult yet rewarding labor is, how to find a doula, understanding early labor versus active labor, epidurals, cesareans and more. This easy to understand text is not filled with esoteric ideas and medical terminology that requires a certain level of knowledge about birth practices or medicine. For example, Chapter one, Doulas Are Great Pain Relief, offers an explanation on how pain relief could be curved with the assistance of a doula. Amanda and Rachel tell us that the comfort women receive makes doulas the 'best medicine' in preventing intervention, by being available throughout all stages of early and active labor. In this way, a doula can assist with breathing techniques, suggesting different positions for comfort, offer a massage, and others, all which help to ease or erase a woman's fear. Chapter two discusses Fathers, Partners, and Other Loved Ones, and how we can assist. This chapter discusses the impact doulas have on other members of the family -- fathers, children, grandmothers, for example, and to show how a doula's presence can assist with these other members who choose to be present at the birth.

The remaining chapters on labor, labor techniques, dilation, birth plans, exams and others, are helpful in developing a image of why doula work is a burgeoning field. For those like myself who not as seasoned in the birthing scene, I find The Doula Guide can be used as a tool for practical ways to understand how birth companions can be of assistance to women, who are largely birthing in hospitals. The experiences of women who have used doulas, are a component of this texts, as they share their stories of fears, frustrations and triumph. Though the large part of the conversation focused on romanticized notions, that didn't go as deep as necessary, there was attention given that birthing will not always happen with a mother-father dyad, and that being single or estranged from the baby's father or partner is a possibility.

I became a doula to fortify my breastfeeding work. After doing some researching on the profession, I knew that it would provide me an additional layer of insight, and allow me to go deeper on ways to promote the tradition. I knew that along with numerous other benefits we have positive outcomes with assisting women, and the chances of successful breastfeeding increase tremendously when one is present. Because of this, my initial goal was to practice postpartum. Once I showed up to training, though, and sat through class those few days learning of the countless other reasons why women need these birth companions I knew that my trajectory had changed. This book was initially required reading before attending doula training -- I had no idea it was even on the list until I showed up to class and heard others talking about it. I'm not sure how I missed that important detail.

Authors Ananda and Rachel both have a love of birth and a desire to see women have happy and healthy pregnancies, and for these reasons, it is remarkable that the issues of social inequity that grossly affect the more vulnerable populations are avoided. Since this book talks to expectant mothers as well as doulas, averting discussions on issues of race and racism, class stratification, and others, gives the assumption that everyone experiences pregnancy and birth the same, that everyone can afford a doula, that racism and class issues are not inextricably linked to birth disparities or how someone experiences pregnancy and birth, and assumes everyone has access to a doula. This important discussion remained absent from the text. The usefulness of the large amount of practical information, to me, is overshadowed by the lack of attention to critical areas where birth companions (and everyone) should be concerned. The modern maternal-infant mammification of Black women continues to gain traction, as critical attention to areas of gender, race and class are omitted, and Women of Color's unique circumstances in this society are overlooked.

Although birthworkers ignore these areas, it is no secret to lay and professionals that the scale is unquestionably weighted against certain members in this society. Economically disadvantaged women, for example, have unequal access to resources, creating larger health and equity issues among these groups and the overall society and complications in pregnancy, birth and postpartum increase. It is also no secret that Black women are four times more likely to die in childbirth than white women. FOUR TIMES! And many Women of Color's birthing outcomes are too often fraught with inequality due to racism, immigrant status, sexual identity and many who have issues even getting care. So while I wouldn't disregard The Doula Guide, it is not without the absence of disappointment. I would urge its authors and everyone in this area -- privileged midwives, doulas, birth assistants, Drs, nurses, Lactation Consultants, to stop idealizing birth and pretending that everyone births in an idealistic setting. Stop overlooking that racism, class division and all other socially manufactured circumstances is NON-existent when it comes to carrying a child. Stop ignoring the impact of these on her, her baby's health and safety and breastfeeding success! And more urgently, stop ignoring that Communities of Color are not mostly affected. As birth workers, we bear the responsibility of proactively exploring and examining issues of injustice and inequality, and work at eradicating these for more positive outcomes.

I'm not surprised this text was used in the doula training I was enrolled in -- a training that centered the experiences of Black women. The Doula Guide does offer information that can be useful as a starting point to understand what a doula does, and may possibly be beneficial in allowing women to make more informed decisions. The conversation, however, must move away from the largely idealistic and saccharine ones we too often see in these professions and focus more on birth justice so one day every woman can experience this, because as of now this is not the way it is, and depending on who you are, being pregnant can kill you! 

This text was not provided by the publisher to review on my site. It was purchased with my own funds, as part of Doula Certification, which requires a written review and submission of birth and midwifery texts. This post is here simply to share this report/review with my audience. 

Author: Ananda Lowe, Rachel Zimmerman

Publisher: Bantam
Year: 2009

Paperback: 17.00

Genre: Pregnancy

Pages: 270

ISBN: 9-780553385267

IN CASE YOU MISSED IT: Acquanda + Women's History Month + Wombanist Views Radio

If you missed the Wombanist Views Radio Show today, I've embedded it below. How awesome it was to be invited to be a guest during Women's History Month, to discuss the "efforts in breastfeeding advocacy and the cultural implications and why it is an important health concern." Whenever I'm involved in any type of public speaking on breastfeeding, I always hope to at least convey a few critical issues about community engagement and participation. Hopefully this was able to raise some awareness around these important issues. Of course there's also a zillion and one other things I would have liked to discuss, but of course one can only get so much in in 30 minutes.

You'll have to forgive my bit of nervousness -- which, is the reason I kept saying 'absolutely' and also flubbed a couple other times :OI. Also, I'm still getting over a cold, so excuse the grogginess. But other than that, let's talk about it.

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Update: I went back and listened to this, and like before would like to add a few extra words, and make sure I clear a few things up:

1. Breastfeeding is not the answer to all of our problems, and hope I did not come off with this belief. Like I've said before: Breastfeeding is not a 'fix-all' button! I believe breastfeeding can and does help avert illness, infant mortality as well as offer many other benefits even on a local and global level, but I am unsure if I came across as suggesting if we just breastfeed then all health and social ills associated with a lack of tradition will simply disappear. I have not, do not, nor will I ever subscribe to this.
2. Every woman in my family has breastfed. But like the rap artist who rhymed about "B-Fing -- The most beautifullest, natruallest and heallthiest thing..  I ain't gonna front like they ain't seen a bottle." I grew up around breastfeeders -- some exclusive, but I ain't gonna front like our babies have never seen a bottle or have never used infant formula. And I'm sorry if I came off with the impression otherwise. 

Oh, and just a small sidenote: I think the Whitney Houston music is awesome! That song is often in the cue and listened to when I'm out taking my walks, because it's upbeat and make me feel good. And it's such a perfect tune for the theme this month!

I LOVE BEING A (RADICAL) DOULA: Radical Doula Profiles - Me!

I'M OFFICIALLY A RADICAL DOULA! The Radical Doula has a series that profiles those who identify with the term. Even though I'm a brand spanking newbie here on the birth scene, and for a longest time even refused to label myself a 'radical,' I couldn't escape the inevitable, so I submitted my Info. Here's an excerpt from the profile that came through my facebook feed:

"I identify with ‘radical’ because it means that I work to dismantle a system of injustice instead of simply recycling the power structure, and spitting it out as progress...I see the injustice in breastfeeding and birth and countless others, that are infused with racism, white supremacy, and various interlocking forms of oppression that have shaped the way Black women, women of color, and many continue to be marginalized and I’m not afraid to challenge them."

But I don't want to spoil it all for you. So I'll just give you the link and you can visit the full profile. Go on. Read it!

By the way, that picture is sideways because it was copied like that from another place I had it online, and I have been meaning to get around to rotating it for forever. I may do so one day before it gets copied again. Or maybe I won't. Perhaps we can just call it 'character'. =D

“If indeed we wish to be radical in our quest for change, then we must get to the root of our oppression. After all, radical simply means grasping things at the root.” - Angela Davis

Book Review :: Motherwit: An Alabama Midwife's Story: Onnie Lee Logan as told by Katherine Clark

In 1984, Onnie Lee Logan gives the oral account of her life of nearly 40 years as a traditional midwife, to an Alabama University English professor named Katherine Clark. Thankfully, for anyone who is interested in learning about the historical account of a woman whose family lived a relatively comfortable economic life despite others around them, at a time when racism and legal segregation remained overt, Motherwit provides an exceptional account.

Motherwit: An Alabama Midwife's Story, is not so far unlike other historical accounts of lay midwifery in the 20th century, when the practice was on the cusp of banishment. But unique in its own right, it is the voice of a woman who had a desire to share her story because she 'don't want to bury em' -- the decades of vast amounts of knowledge and experience that comes form catching hundreds of babies, because 'There's too much that I don't want to die with.' This inspirational story tells the exceptional account of Ms. Onnie Lee's Beginning, Tradition, Vocation and Motherwit. Through an excellent recapture of the Southern drawl and sentiments of this of this midwife, by Katherine Clark, Onnie Lee's story begins by telling of her life growing up in Sweetwater, Alabama, in the early 20th century, the 14th of 16 children, born and raised on a farm, living a relatively comfortable life, despite the conditions of the community around her who lived in the throws of poverty.

Traditional midwifery had already come under scrutiny when Onnie Lee began practicing, due to the high rate of maternal and infant mortality in the U.S., which Black women and Black babies were not the ones largely affected from this. Black midwives had exceptional success with birth. Onnie Lee herself, only saw one stillbirth, yet midwives were required to carry permits, until the practice was officially outlawed in the state in 1976. Onnie Lee continued to practice until the early 80s. Within this time, she delivered countless babies, to mostly poor women, as well as assisted medical professionals.

Like the majority of other granny midwives from the South, a major theme of Motherwit, is the role religion played in molding her, and was the central component in guiding and shaping Onnie Lee. This tradition is underscored in her everyday life from childhood on. God remained the central guiding force and she's "just using the hands God gave me." Onnie Lee says her skills came from her 'motherwit,' which was common sense she received from God, and gives me the impression that without the level of faith, there may not exist a granny midwife or a text about her life.

Although Motherwit is not necessarily a text geared directly towards discussing racial politics specifically, racism and state-sanctioned legal segregation that denied Black women access to white hospitals, was the reality in this U.S. region, and where Onnie Lee 'Never saw a white doctor deliver a Black baby.' Embedded, however, are the issues of economy, racial segregation and class division, in this story that speaks of life in a rural village and the implications of Blackness for the the protagonist, who isn't exactly sure of her birth because 'in those days they didn't really keep an accurate record for black people.' Moreso, it provides the practical account of this third-generation midwife -- after her mother and paternal grandmother, and tells of her service, patience and sacrifice.

In addition to providing 70 years of remarkable story-line on childhood, womanhood, being a birth companion, and subsequently a professional, what makes Motherwit exceptional is that this account of Onnie Lee's life and career, told through this first-hand account, is absent of elitist attitudes on questioning if the use of her (in) 'proper language,' should be used in the text, or left as is -- like many other authors who narrate texts. Instead, Katherine Clark excellently conveyed her mannerisms and Southern Alabama drawl to such an extent, where I often felt as if I were listening to my grandma.

It is not possible to understand the current state of contemporary childbearing, without having a knowledge the history and the implications behind what led to the current state where hospital births surpass traditional home births. Motherwit is an exceptional addition to lay and professional midwives and other birth and healthcare professionals, for those who wants to learn practical methods of birthing, or more simply what life was like in the South, as well as anyone who is interested in history and the conversation of race and racism and the embedded politics surrounding those issues. In my opinion, everyone should read Motherwit, because we are all in some way impacted and this history is just as important to all of us as it was to Onnie Lee.

Onnie Lee's remarkable story is one that I know is inspiring countless people today. It is remarkable not only because of her wisdom and insight, but because of the passion she brings with it, and the rich account of history she offers. 

I wish she would have talked more about breastfeeding as a custom. The only mention was in the initial chapter when she discussed the co-nursing relationship between her mother and the white neighbor when one needed to run into town. But even with that absent, Motherwit is  remarkable reading.

Author: Onnie Lee Logan as told by Katherine Clark

Publisher: E.P. Dutton

Year: 1989

Paperback: 

Genre: History/Midwifery

Pages: 177

ISBN: 978-0-525-247517

This text was not provided by the publisher to review on my site. It was purchased with my own funds, as part of Doula Certification, which requires a written review and submission of birth and midwifery texts. This post is here simply to share this report/review with my audience. 

Book Review :: In the Way of Our Grandmothers: A Cultural View of Twentieth-Century Midwifery in Florida

To capture the stories of traditional midwives in Florida State, from 1981-1984, Debra Anne Susie conducted interviews with the last generation of lay midwives who were all affected by the intervention of the state, which outlawed the practice. In The Way of Our Grandmothers: A Cultural View of Twentieth-Century Midwifery in Florida, highlights the stories of women who practiced this sacred tradition before the spawn of laws and before industry replaced this long-established custom.

Through mostly first-hand interviews, the midwives (and in a couple of occasions their patients or a close family member) recounted their stories of practicing in Florida. Their accounts largely paralleled other parts of the country, regarding the tradition being outlawed. Debra Anne Susie interviews nearly 10 granny midwives, who spoke about their experience birthing babies and being a charismatic figure in the community.

The initial chapters examine this practice and shows us the progression of movement from tradition to industry, as she explains the 'Community's View of the Midwife,' through her disenfranchisement, the State's view, and the pressure from the state.

The maternal-infant mortality that was part of this larger social issues, and is what originally drew scrutiny to this practice, was not something experienced by Black women. Black lay midwives had very successful healthy birth rates, yet, via state-sanctioned disenfranchisement, the state's view of  these practitioners was that they were a nuisance, and slowly ridded the region of these women, and subsequently passed the first midwifery law in the state in 1931.

Debra Anne Susie wonderfully explains the relationship arrangements in birth, and examined how the practice moved far beyond the idea of new life. Traditional midwifery was a sacred practice rooted in community involvement and engagement. The generations-long and often inter-generational relationships were so strong, that mostly it was only due to a midwife's death that a woman found herself going to a hospital -- since it was seen preferable than replacing a long-standing midwife of the community. Susie continues to explain the various roles midwives held, including parental figures and spiritual guides, where birth was not only an event which brought forth new life, but the midwife, along with the birthing practice served as a site of empowerment for women, that cultivated female solidarity and strength.' The stat's intervention challenged and consequently eradicated this long-standing tradition. In The Way of Our Grandmothers displays how the attitudes of the state viewed the lay midwife as a nuisance, and began pressuring these women, which also inevitably halted their desire to practice. During the 'Meeting of Tradition and the State' it was a time fraught with issues of inequity and unfair practices that placed a heavy burden on these women. The state-imposed age restrictions along with transportation costs, and other new policies were a tremendous agent in hindering many from practicing.

In the same tradition as the majority of other lay midwives, a major theme of this text is the role of religion. Most midwives explained that their deep connection to God was a central component in the way they viewed their practice. Being 'called' by God regardless of their desire to practice or not was the main influence, and expressed that He is the one who ultimately taught them how to catch babies.

Debra Anne Susie's work gathers important information from Black women who may otherwise remain nameless in the larger picture, potentially taking years of traditional knowledge and expertise to their graves. However because of this level of importance of input from this group, is why I feel this text is not without significant weakness. The introductory chapters held brief mentions of issues that affect Black women almost exclusively, and Susie noted that segregation that was responsible for even allowing the midwives to practice as long as they did: 'What hospitals there were in the South were usually segregated, providing care to blacks only for emergencies and, even then, only in hospital-basement arrangements,' and 'this segregated environment [is what] bought the midwives some time' (Pg. 8). Although the significance of other forms of discrimination -- racism, age discrimination, class and gender discrimination were briefly discussed in the initial chapters, there was no further exploration on how these issues directly impacted the lives of Black women. Debra Anne Susie's interview questions mentioned racism only once. "Do you think this bad treatment of midwives is rooted in racism?" (Pg. 198), but failed to give a more detailed account or ask the midwives these questions during the interview, since it was a significant factor of their subjugation and disenfranchisement. I also wish the author would have gone into more detail about literacy, when she briefly inferred some would need to read, but never expanded on this.

In spite of these missing elements, In The Way of Our Grandmothers remains a text that can enrich our understanding, and allow us to engage in conversations about the history of race, gender, and class relations in the U.S., and allow us to gain more knowledge of contemporary ideas as well, to see how this shapes us today.

One of the most interesting things to me is how women entered the world of midwifery. It's very interesting seeing how many expressed God drew them to the tradition and even taught them how to practice. Some of the midwives didn't even want to catch babies but ended up delivering hundreds of babies. The most interesting things harbor any ill feelings towards the state for the long standing and prominent birth traditions that were eventually devastated by medical intervention. Also, when I thought about it, from the time lay midwifery was outlawed to the times when women were again returning to natural childbirth without is not that long. It is, however, long enough to devastate a long-standing tradition and turn this natural practice into an institution.

I wonder what was happening in other places across the country and across the world regarding midwifery. I'm new to this idea of exploring the area, but I am beginning to to understand that the desire to return to traditional practices can reclaim that level of community support and automomy that is so important for Black women. As I look around and see so many people returning to homebirthing practices, I do believe that is significant. But beyond that for communities of color, and for Black women who have always occupied an extremely marginalized space in this society, it means forging the relationships with community members, that were once an integral part of our everyday lives. Can this happen inside of a hospital setting? I've been wondering how people working in birthing fields can we continue to extract these stories and if it is possible to bring this tradition back or is it too far gone. I think finding ways to regain authority over our own bodies and returning to this practice can .

Author: Debra Anne Susie

Publisher: The University of Florida Press

Year: 1988 Paperback: 2009

Paperback: 22.95

Genre: History/Midwifery

Pages: 254

ISBN: 978-0-8203-338-5

Thank you, University of Georgia Press, for providing a copy of In the Way of Our Grandmothers: A Cultural View of Twentieth-Century Midwifery in Florida, for this review.

Note: All opinions are my own and honest, and I am not compensated by the publisher!

Show Me How To Do(ULA) Like You. Show me how to do it.

The other day I was in the grocery store and spot a Black woman. A pregnant Black woman, who is due sometime in the very near future. As I pass her standing in the line at the pharmacy, I say 'Hi', and she returns the greeting. Where usually everything in me would want to stop and talk to her about breastfeeding, now everything in me wants to stop and talk to her about breastfeeding and birth. But that didn't happen.

Scene 2: I was out with my little sister (in the store again) and we had our one-year-old great nephew in tow. While we were being checked out by this young sistah, she started talking to our little dude. I realized she was expecting and asked her how far along she was. Eight months. After we talked for a minute, and she told me her mother would be in town for this baby's birth and she was happy because she wasn't around for her first, I was relieved. I'm imagining in my head what I would have done had a conversation erupted between us and progressed to the point where I found myself trying to backpedal and get out of being someone's doula. What on earth would I do with a pregnant woman?

That question is exactly what I've been thinking about lately. When I see Black women, I want to talk breastfeeding -- and now about what a doula is. But I feel odd. It's the same kind of feeling I get about talking to strangers about breastfeeding. Besides the fact that I'm a complete junkie for the theoretical aspects, and am interested in structures of power and dominance, I would have a much easier time discussing these types of political issues than practical matters -- because the former looks at a much larger picture and doesn't appear to zero in on one person's circumstances. Part of me feels as if I'd be infringing on others' privacy and questioning their efforts and being invasive about their situation; they know what's best for their household. And didn't ask for my input.

How would I begin to try and explain what being a doula is and does if I don't fully understand what being a doula is -- how to practice? I've been trying to find ways to immerse myself in the culture and get a better understanding but don't really know how to go about doing it.

For me, being here means I am engaging in ways to work against the various social issues I challenge -- that I am actively participating and working towards justice in a way that is new for me. It also means that I am setting an example that we are all responsible, regardless of our child status, for healthier outcomes and to confront those structures that create barriers. But I'm new to this area, and have no idea what I'm doing. But, I am looking for some type of instruction, or, what many others have told me -- to find a mentor-type figure or anyone who can show me the ropes, co-doula, shadow someone or something of that sort. Because right now I know I have no idea what I'm doing, and I'm finding that I haven't the slightest clue on where to even begin.

The image above is "A statue of the African Freedom Fighter in Guadeloupe, known to history and legend as Solitude. She was a great shero in the struggle of the Africans in Guadeloupe to end slavery more than 200 years ago. She was captured by the French when she was pregnant and executed the day after her baby was born. She was born about 1779 and hanged in 1802. Her name is Solitude. She is immortal!"

#DoulaProgression Reading Checklist :: 'Motherwit', 'The Doula Guide' and 'The Radical Doula Guide'

I finished compiling the list of books I've chosen to read and submit as book reports for Doula Certification -- and found an extra along the way.

   

Part of the requirements for certification is that we choose five texts from the list offered at training and complete book reports. In addition to the ones I previously selected -- Granny Midwives and Black Women Writers, The Archaeology of Mothering and In the Way of Our Grandmothers: A Cultural View of Twentieth-Century Midwifery in Florida, I decided on Motherwit because I'd been wanting to read it for a little while now. I checked it out from the library not so long ago but couldn't find the time to getting around to it before I had to return it so I'm excited to now have my very own copy. The Doula Guide To Birth: Secrets Every Pregnant Woman Should Know, was required reading for training, that I actually never read because I had no idea it was even part of the curriculum until the day of class. Had I not missed this important detail, I would have read it back then, of course. I'm doing so now in an attempt to make up for it after the fact.

Even though The Radical Doula Guide is not a requirement or on the list of texts, I heard about this from a fellow student from the course and wanted to add this to my shelf. I was excited and wondered about other insights that didn't already parallel the politics that I'm used to seeing -- everyday -- in breastfeeding support, and everywhere else. In the description, the Radical Doula explains "The guide provides an introduction to full spectrum doula work—supporting people during all phases of pregnancy, including abortion, miscarriage, birth and adoption—as well as a discussion of how issues like race, class, immigration, gender and more affect our work as doulas", and I just can't resist. I'm a sucker for those politics.

I'm just about finished with In The Way of Our Grandmothers, so I'll have that review around here soon. Next is Motherwit and after I'll take it from there.

Below is the updated list of requirements I'm using to keep track of my progress.

Breastfeeding Security vs. Breastfeeding Sovereignty plus #DoulaProgression (Video)

I can't explain how thankful I am for coming across the video below. It allows me to explain more in detail about what I mean when I say that breastfeeding is not just breastfeeding. It also is another way to view why Breast Is Best just won't work, and if we want to truly increase our level of participation and promote liberation and self-empowerment, we must get to a point where we explore other areas that are at the center of lowered rates.

Megan Carney, who appears in the video, is a professor of anthropology at the University of Washington. She focuses on the political economy/ecology of food, on critical race and other social theories. I found this video where she explained Food Security vs. Food Sovereignty, telling us that the vast difference between the two lie in accessibility, production and power. Food security, she explains, though people may have enough, have adequate access and it is made safe and affordable, this type of structure remains infused with governmental policy, political control, and is weighted in favor of authoritative figures. Food security does not take into account the differences in the way people view and acquire food -- through a culturally specific lens, but its purpose is to fill bellies. Food sovereignty on the other hand, is concerned with working towards recognizing members of various groups and the community as a site of empowerment, agency and mobilization. Food Sovereignty is organized by the people, and takes into account that the one-size fits all approach does not work. It recognizes the varied practices and social and cultural lenses are necessary and work more at producing the uniqueness and specificity of a particular group.

How is this connected to breastfeeding?

I think this parallels the lot of breastfeeding advocacy I see. Most, if not all messages around the topic are largely concerned with the practical aspects of infant feeding -- getting a baby to suck. I feel what is too often overlooked is the idea that deeply woven into the tradition are ways at examining how people practice and how attitudes are shaped around this custom. A recent article in American Anthropologists underscored that 'Breastfeeding involves much more than feeding; it entails intimate social interactions that reflect cultural ideas and practices about social relationships, childcare, and child development,' and that 'many other ethnographers have suggested that breastfeeding should be viewed not only as a health-relevant activity but also as a sociocultural activity.' I talked about something along the same lines earlier this year at the ROSE Breastfeeding Summit, and encouraged the audience that in addition to advocating the tradition to Black women in the community, to take a more critical and holistic look at what lies at the center of lowered rates -- especially cultural insularity, apathy and others, and recognize the need for more engagement from all people.

In the same context of security, and even though most disagreed with me about not looking to celebrity icons for breastfeeding support, I felt very strongly about this when the world all but praised Beyonce's public nursing. I know that to many people, it was seen as a significant achievement for Black women and especially, as some said, to 'Black lactation activists'. The social networking sites blew up with tweets and posts about this 'monumental moment in history'. Those looking for a Black diva-esque-type role model -- a non-crunchy sistah, believed this representation would fuel a breastfeeding revolution in our community. I understand it's a sensitive area for so many working to save the lives of Black women and children, which is why I have and will continue to approach this area with sensitivity. I'm happy to know Beyonce breastfed whenever and for whatever amount of time, but in my mind, not only did it I feel that leaning towards this type of representation only contributes to the hierarchy and reproduces the cycle of domination in a society concerned with constructing protagonists just to advance a system based on greed and self-interest, but the sentiments around Black women's breastfeeding just wouldn't last. What happens when the novelty wears off, or her popularity declines, just as starters? This is also seen, I believe, with many other entities that do not take into account the varied cultural languages or the lens of the people. It remains top down. The issues are, of course, much larger, and go much, much deeper, but this is an example of how we remain fixated on power structures instead of engaging our local groups to find out exactly what breastfeeding means to them. What does breastfeeding mean to different groups in language, culture, custom, religion and various other ways of trying to understand. A one-size-fit-all approach is detrimental.

Empowering people to understand the need for more community and cultural involvement, and work at the foundation of issues within and outside of breastfeeding towards a real social change, is what will move us in a direction where our efforts will transcend generations. We must make a true, concerted effort at dismantling issues of power, challenging cultural insularity, inequity many others, in order to progress and move forward. And get to know somebody! Understanding others and working together to confront systems of domination needs to be the goal of all advocates, lactation specialist and anyone interested true social equality. Everything else, in my mind, is not a marker of transformation and liberation, but is just a game of follow the leader.

Watch the video, and then share your thoughts.

References:

Fotus, Hillary, et. al. 2012. "A Biocultural Approach to Breastfeeding Interactions in Central Africa." American Anthropologist. (114):(123-136).

#DoulaProgression

Ya, so I don't really know how to cook well and all, but obtaining a food handler's permit is still a requirement so I got one. I had no idea where to go at first, until my friend told me I can get one online. I visited the Washington State Department of Health, and enrolled in the short course which largely consisted of watching animated slides on how to safely handle food in order to avert bacterial contamination, followed by taking a 32 question quiz and paying the 10 dollar fee. The card lasts for two years. I also got a new book -- In The Way of Our Grandmothers: A Cultural view of Twentieth-Century Midwifery in Florida, which I'm reading now and plan on reviewing as well as submitting as a report, and I'll it check off when complete.

I LOVE BEING A DOULA (Deep down in my soul): A Reflection on ICTC's Full Circle Doula Birth Companion Training

 © 2012 ICTC Training Handbook 

I'm a doula! Well, until I complete all of the requirements outlined in the program to become certified I'm just a provisional doula. But I'm still a doula. Over the weekend I completed the ICTC (International Center for Traditional Childbearing) Full Circle Doula Training, in Portland, OR, and not only was I introduced to important and practical methods for caring for pregnant and birthing women, but I feel I experienced a transformation in the way I think about participating and how I will apply my knowledge.

The founder of ICTC, Shafia Monroe, has been a midwife and healer for over 30 years. Her interesting story started out when she was a child and cared for sick animals in the neighborhood. Later, after learning about the high rate of maternal-infant mortality among Black women and babies, she proactively searched for someone to teach her midwifery and has been in the realm since, traveling the world teaching others and participating for better birth outcomes.

The Full Circle Doula model was invented by Mrs. Monroe, to ensure a midwifery model of care. It provides methods for caring for women during all phases of pregnancy, labor and postpartum, and ICTC also holds the belief that a doula should act as a 'one stop model' and supply information for women on community resources or direct her towards a list, should she need it. Full Circle training lasts for four days. In addition to talking about placentas, blood pressure, breastfeeding and missed cycles, we discussed health inequities and injustice, the effects of racism on pregnancy and birth outcomes, class issues and also watched documentaries on granny midwives and heard more about how lay midwifery became outlawed. The extensive textbook that is provided with the course, is filled with lessons about Black infant mortality -- the 'Intolerable example of national oppression in the USA', labor terminology, birthing plans, nutrition, family rituals, postpartum depression, increasing milk supply, domestic violence, HIV, common medications, stages of labor and many others. I also really appreciate the small articles in the text written by Mrs. Monroe -- sections such as Black Fatherhood, and Sensuality of Pregnancy and Birth, for example.

Being a doula means that I am a birth companion. Unlike a midwife who is a healthcare provider, a doula provides emotional support, education, advocacy and guidance. I celebrate a woman's pregnancy and comfort her during labor, and focus on her at all times. I also compliment her partner's support. Because I learned the Full Circle model the relationship will (hopefully) begin in early pregnancy and we can establish that much-needed level of trust and partnership before labor and delivery, and that lasts into the postpartum period. Some doulas may help out with other small children and also do light chores around the house and cook. Some benefits of doulas are reduction in the rate of C-Sections, reduction in epidurals, a decrease in the length of labor, and increased breastfeeding -- all of this is significant for Black women especially, who face the highest rate of maternal-infant mortality.

I realized I knew more about birth mechanics than I thought I did; I have been around birthing women for years -- I have 16 nieces and nephews, (and have played a part in raising each). I've also been in the delivery room a few times, and even videotaped my now 19-year-old nephew's birth. But I also learned an invaluable amount of information that I didn't. I also knew I was heading in a direction that would allow me to have a more in-depth understanding and provide a new outlet to increase my advocacy. Not too long ago when someone asked me about birth history and theory and I couldn't really offer any information, that was a turning point and ignited a desire to gain more of an understanding of the 'politics of reproduction'. When I called to check in on my good friend and her new baby girl a little while ago, that is what I believe solidified my desire to become a doula, since I have been active in breastfeeding advocacy and wanted to go deeper. That was my entry point.

 © 2012 ICTC Training Handbook

Initially, I thought becoming a postpartum doula is how I would support women and continue to promote breastfeeding. I have written before about my thoughts on the practical aspects of birthing, and how I felt meeting with them after they gave birth was how I would practice. But after taking this course and learning the importance of focusing on all aspects of women when they're pregnant -- while they are laboring and after they've given birth, up to one year, I can't imagine not following the all-encompassing Full Circle model for complete emotional support and advocacy. Not being thorough is not even my style.

When I was younger, I wanted to have babies in the bathtub of my home with all of my family around and also become a midwife, but since that's not the path I'm on today, it never would have dawned on me I'd become a doula. I also think it's interesting that since I have helped raise so many kids and have taken part in all of those parental rites from changing diapers, to helping potty train, time-outs, E.R. and Dr. visits, piano, football, ballet, parent-teacher conferences, talks with the school principle and the slew of other things that involve children, I've always said the only two things I've never done were give birth and breastfeed -- but I'm not so sure about that anymore. Being a breastfeeding advocate and now a doula places me in that context, and allows me to experience this vicariously and spiritually. It's fascinating how the universe works.

It was affirming being in an atmosphere that centered the experiences of Black women. In addition to being taught practical aspects of care and given information on our lives and viewpoints, I felt as if for a few days I was able to view relatively through this cultural lens and view the way Black midwives practiced, which greatly enriched the experience. This conjured up sentiments for me, where I felt myself coming to tears on several occasions during class. Aside from the reasons I was even there -- the reality of infant and maternal mortality, I chalk these emotions up to recognizing that what I have begun searching for is becoming actualized -- I'm moving towards a greater level of consciousness. This is when I begin to ask the question 'How can I fully understand the stories of Black women in a historical and contemporary context if I don't know how we birth?' I want to visit the foundation of Black birthing, and better understand the larger framework. I feel like I'm being summoned from those areas that have remained in my periphery, and that I've been able to step back into history and hear the stories of so many women on how I can learn this birth culture and see where it leads me.

Everyday class began with reciting The Black Grannies Midwifes Prayer from the 'Southern Lay Midwives As Ritual Specialties' followed by singing the 'Black National Anthem'. Throughout the day, we learned techniques on massage, birth practices, meditative strategies and building a doula business. At the end of the day we also sang -- about how we love being a midwife, healer and doula. I'm reveling from the experience. I also feel like I gained a lesson in self care by learning new ways to care for Black women, because when I learn how to better care for other Black women, I learn how to better care for myself. And even though I'm still not exactly sure where this will lead, I am 100% certain I am headed down the path I am meant to be on, and I am looking forward to seeing how this will all evolve over time. I am thrilled I took this course.


Below is the list of requirements that must be completed in order to become certified. I found out that my Certified Lactation Educator (CLE) certificate is nil in the context of this project. Even though I had 'audit a breastfeeding course' checked off in my initial post, I had to remove it. Here is the updated image of my doula progression. I really appreciate this list of requirements, since I believe it's rigorous for a doula course. Next, I'm working on the food handlers permit, CPR card and book reports of my choice of titles from the list of required texts. So far, I have Granny Midwives and Black Women Writers, and The Archaeology of Mothering is on its way to me. And I'm also looking for pregnant women. They're quite difficult to find when you're actually searching.

Even though I have two years to complete this list, I'm hoping to get all of this finished as soon as I can -- hopefully within the next year (sooner if I can help it). I'll keep checking them off as I go, so make sure you keep an eye out.

Just call me your Postpartum Doula....soon, at least.

I think it was the recent conversation with a friend -- a new mama, and the couple of hours we spent on the phone talking, and me just thinking it was so awesome being able to listen to her explain her feelings on being a mother, her birthing experience and her breastfeeding journey thus far, is what I believe solidified the feelings I had been having about becoming a doula. I'm being summoned -- to go deeper with this type of traditional care, and to use this space to further breastfeeding promotion. It never crossed my mind to become a doula until recently, but since I have been thinking about it and asking around from others about what they do, in order to get a larger scope of the practice and to get a feel on where I would fit in. I've been looking at information and reading articles from others and for me, being a postpartum doula seems it's just where I would fit in. A doula provides emotional support for women -- and a postpartum doula provides support for the family once the baby is born -- by making visits, which could be once, a few times or for a few months. These may involve doing light chores around the house and cleaning like unloading the dishwasher, cooking meals or other general check-ins, as well as provide breastfeeding info. There is also support given to the family as well -- instructions on caring for mom. Doulas drastically help increase breastfeeding rates, so to me, this is just an extension of breastfeeding advocacy, and a way for me to continue to support women.

I haven't looked at many doula programs around here, since the first that came to my mind because of the upcoming conference, I'm sure, is through the International Center for Traditional Childbearing. ICTC was founded by Shafia Monroe, and after looking over their website on the steps to become a postpartum doula, I called and received information on their training program, which I am very interested in. What really grabs my attention is their Black-centric perspective on birth and midwifery. ICTC teaches the history of Black midwives, and presents information in a 'culturally and spiritually-specific environment' -- which I'm assuming means it takes into account that people practice and experience birth-rites differently, which is just excellent. And though I'm not exactly sure what 'spiritually specific' means in this context, I'm not at all opposed to experiencing this training from a spiritual viewpoint if it happens to be different from what I subscribe to. Plus they serve breakfast (*insert smile*).

When I talked to a representative the other day, I was told they don't offer courses in only certain areas of training like postpartum care, but I would learn all aspects and then market myself as a postpartum doula. After she described the steps I would need in order to complete Full Circle Doula Training, that is 'based on the midwifery model', one of the main stipulations she said is that one must feel called to do the work.

Below are the requirements in order to become a doula through the ICTC program. I've marked the breastfeeding class off because  I already have a CLE, and I will keep this list updated and check them off as I go and mark that progress in the forthcoming posts.

More than any other work, I love doing what I do and have a unyielding passion for centering the experiences of Black women and Women of Color, and helping to increase and stabilize our breastfeeding rates. But I do this independently, which means I pay out of my pocket for all courses, materials, etc. If you feel you've received inspiration or other encouragement from my work and the Lactation Journey Blog, consider 'chip' ing 'in' -- it will help offset some of the costs associated with all of the requirements.

*Thank you to anyone who has donated in person or through Paypal. I'm looking forward to training.

Other Resources:
Why African American Women Need Doulas - Ways We Can Help