There are a variety of cultural and social norms associated with the postnatal and postpartum periods. “Most cultures have special postnatal customs, including special diet, isolation, rest, and assistance for the mother. The uniformity of customs across different cultures is striking” (Eberhard-Gran et al, 2010). The goals of these customs are similar despite the variation in cultural roots, which is to allow the birth mother time to rest and to ensure healthy bonding between mother and child. Giving birth can be an empowering experience for a woman given the right amount of support. If support is missing, we might see a mother experience “confusion, anxiety, depression, and trauma that can stay with her throughout her life, which can affect how she parents her baby and in turn impact her child’s growth and development” (Bowen et al., 2014; Kornelsen, Kostaka, Waterfall, Willie & Wilson, 2011).

In this section, we will explore rituals of American groups including Latinos and Indigenous peoples. We will discuss how social norms impact birth mothers and babies as well as describe the experience they have within the U.S. healthcare system.

4.6.1 La Cuarentena or The Quarantine

There are approximately 62.5 million Latino people residing in the United States, accounting for approximately 19% of the total population (Pew Research Center, 2022). Latino families bring with them a rich cultural history as well as many customs and rituals associated with birth and the postpartum period. One of the most common practices is known as “la cuarentena” or the quarantine, typically observed by those of Mexican origin but versions of this practice are common among other Latino groups. During this time, the postpartum mother and child are confined to their home to recover from childbirth for 40 days. Family members, mostly women, help with household tasks such as cooking and cleaning. Familial support plays a vital role in the recovery process for Latina mothers.

A research study on the beliefs associated with la cuarentena explain that after childbirth, a woman’s body is open and vulnerable to bad drafts or energy (Waugh, 2011). La cuarentena serves to close the body. This is ensured by keeping the windows in the home closed and the woman’s head and neck covered. During this time, women also wear a “faja” or a girdle to reshape the abdomen back into place along with following a special diet of bland foods meant to nourish the body (Academic Mami, 2017). The mother’s only job during the 40 days is to take care of her baby and rest.

The practices and customs followed in la cuarentena allow for important bonding time for the mother and child. The mother, free of other obligations, is able to adjust to their new (or expanding) role as a caregiver. They can focus on breastfeeding, bonding and tuning into their baby and healing. The newborn also benefits from this time of isolation where they learn to adjust to their new environment and spend quality time with their mother. Modern demands have changed the way Latina mothers practice la cuarentena. Many women pick and choose aspects of this practice that fit in with their lifestyle. For example, Dr. Mari reports that she was out of the house within a few weeks after giving birth and that familial support was present, but not fully, during the 40 days because of work and life obligations (Academic Mami, 2017).

It is important to note that Latina mothers living in the United States who observe la cuarentena face cultural conflicts with postpartum medical care. They may want to follow American standards of postpartum and postnatal care which involve doctor’s visits out of the home during the 40 days of quarantine. Or, they may not follow up on doctor’s visits during this time because they are adhering to the strict cultural expectations of la cuarentena. A research study reports that Mexican immigrant women may hide their traditions to medical providers because their beliefs may be trivialized due to lack of awareness (Waugh, 2011). These experiences may lead to unnecessary barriers or delays in necessary medical care.

4.6.2 Birth as a Sacred Ceremony

Indigenous peoples, or the original inhabitants of North America, once numbered anywhere from 50 to 100 million people prior to European colonization (Alan, 2002). They now comprise around 9.7 million people within the United States (Jones et al, 2021), 1.8 million in Canada (Statistics Canada, 2023), and 16.9 million people in Mexico (IWGIA, n.d.). The indigenous perspective on birth and postpartum care is important to consider, not only because they are the original inhabitants of our land but also because of the wisdom that has been passed down from generation to generation. While indigenous people across North America are diverse in their beliefs and practices, there exists many commonalities among groups which aim to support the child and mother after birth.

American Indigenous cultures believe that birth signals the passing from the spiritual world to the physical world (Hayward & Cidro, 2021). Pregnant women were gifted the opportunity, by the Creator, to carry this spirit within their bodies. This type of cultural thinking promotes a unified front within the community where all are involved in the well being of the mother and child. In the article “Indigenous Birth as Ceremony and a Human Right”, the authors note that “cultural practices around birth, including ceremonies for welcoming and celebrating the new life and the sharing of traditional knowledge and teachings, helped establish strong community roots for the mother and newborn by encouraging healthy lifestyles and a sense of belonging for the family” (Hayward & Cidro, 2021).

Unfortunately, many of the vital ceremonies and cultural practices of Indigenous peoples have been disrupted by colonization and modernized practices. Groups have worked hard to reunite with their ancient beliefs, especially those surrounding birth and life. A grassroots group in Alaska, known as Alaska Native Birthworkers Community, is composed of several Tribal Nations that are seeking to reclaim ancestral practices that have been around for millennia. Their vision is to ensure that “every Alaska Native birthing person feels supported, well cared for, and full of the information they need to make confident choices around reproductive health, birthing, and parenthood… to reclaim as well as create new ceremony and heal our ancestors and future generations who may have been harmed through the colonization of our bodies, healthcare, and birthing practices” (Carraher-Kang, 2020).