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Study with reference to Churāchāndpur District in Manipur, India.
INTRODUCTION 1.1. Tribals in India The Tribal population of India (84.3 million) was larger than that of any other country in the world. In fact, it was almost equal to the Tribal population of nineteen countries with a substantial Tribal population during 2011. Myanmar, with a Tribal population of 14 million, was the second-largest the Tribal population. The Tribal population of India was more than four times that of Myanmar and more than six times of Mexico (10.9 million) which has the third-largest Tribal population in the world.
In the context of global climate change, the sustainability approach takes a holistic view of development through preservation of nature during the course of socioeconomic and human development. Reproductive health functions as an integral component of human development, enabling 'continuity' of human species through successful 'reproductive processes'. Prior studies on reproductive health are restricted to determinants such as fertility, family size, and infant mortality with limited focus on developing a holistic or comprehensive explanation of reproductive health. Although social and economic factors have been identified as reproductive health factor in prior studies, ecological component has been overlooked historically in understanding reproductive health. The present study takes a sustainability approach to reproductive health and examines its relationship with socioeconomic and ecological correlates. Theoretical model of the present study is built on the concept of sustainability, ecosystem perspective, and Sen's (1992) 'capability approach to health' which explain the aggregate effects of economic, social, and ecological factors on the reproductive health of tribal populations in India. The proposed framework suggests that the state of reproductive health reflects the aggregate effect of economic and social opportunities and ecological resources available for tribal women mediated through their level of power. Against the backdrop of environmental deterioration, this study focuses on the extent to which the changes in tribal habitat influence tribal women's power and reproductive health of tribal women. The data are from the National Family Health Survey (NFHS) conducted in 2005-06. Structural equation analysis is used to analyze the data. It is found that social and ecological factors are more influential than economic and power factor in determining tribal women's reproductive health outcomes. Overall, the results of the study partially support the proposed model. Implications for social work practice, policy, and research are discussed. The model proposed in this study can be utilized in understanding the reproductive health experiences of marginal populations in developing nations.
The work is focusing the reproductive health demography of tribal women in Assam with concentration on two major tribes living in eastern most part of the region, which well represents the health caring scenario of tribal as well as non- tribal women in the whole North East India. The work is first of this kind in the world giving full treatment on the aspect of reproductive activity of tribal women and their reproductive health demography with field survey data collected from the ground level. It is hoped, it would usher in academic activity in new field of research and study. This book would help the policy makers, the health activists to know the type of problems of the married women, the failures in their mission, the magnitude of the problem awaiting to be dealt in future, the challenges in ahead of time to achieve the goal of healthy nation. The general readers too would find it helpful in comprehending the issues of health, in understanding the complex problems confronted by the female section. It puts a big question what should the present generation do for well-being of female section? How much great the challenge is to fight away with?
In Reproductive Justice, sociologist Barbara Gurr provides the first analysis of Native American women’s reproductive healthcare and offers a sustained consideration of the movement for reproductive justice in the United States. The book examines the reproductive healthcare experiences on Pine Ridge Reservation, home of the Oglala Lakota Nation in South Dakota—where Gurr herself lived for more than a year. Gurr paints an insightful portrait of the Indian Health Service (IHS)—the federal agency tasked with providing culturally appropriate, adequate healthcare to Native Americans—shedding much-needed light on Native American women’s efforts to obtain prenatal care, access to contraception, abortion services, and access to care after sexual assault. Reproductive Justice goes beyond this local story to look more broadly at how race, gender, sex, sexuality, class, and nation inform the ways in which the government understands reproductive healthcare and organizes the delivery of this care. It reveals why the basic experience of reproductive healthcare for most Americans is so different—and better—than for Native American women in general, and women in reservation communities particularly. Finally, Gurr outlines the strengths that these communities can bring to the creation of their own reproductive justice, and considers the role of IHS in fostering these strengths as it moves forward in partnership with Native nations. Reproductive Justice offers a respectful and informed analysis of the stories Native American women have to tell about their bodies, their lives, and their communities.
In This Book, Socio-Cultural Dimensions Of Reproductive Health Have Been Critically Analysed. Eminent Social Scientists And Demographers Of India Have Contributed Empirical Articles On Various Issues Of Reproductive Health Of Women.
This pathbreaking book documents the transformation of reproductive practices and politics on Indian reservations from the late nineteenth century to the present, integrating a localized history of childbearing, motherhood, and activism on the Crow Reservation in Montana with an analysis of trends affecting Indigenous women more broadly. As Brianna Theobald illustrates, the federal government and local authorities have long sought to control Indigenous families and women's reproduction, using tactics such as coercive sterilization and removal of Indigenous children into the white foster care system. But Theobald examines women's resistance, showing how they have worked within families, tribal networks, and activist groups to confront these issues. Blending local and intimate family histories with the histories of broader movements such as WARN (Women of All Red Nations), Theobald links the federal government's intrusion into Indigenous women's reproductive and familial decisions to the wider history of eugenics and the reproductive rights movement. She argues convincingly that colonial politics have always been--and remain--reproductive politics. By looking deeply at one tribal nation over more than a century, Theobald offers an especially rich analysis of how Indigenous women experienced pregnancy and motherhood under evolving federal Indian policy. At the heart of this history are the Crow women who displayed creativity and fortitude in struggling for reproductive self-determination.