Category: Equity

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Unlearning the Nuclear Family

[vc_row][vc_column][vc_column_text css=”.vc_custom_1685714926487{margin-bottom: 0px !important;}”]When I was a kid in the 80s, the family sitcom dominated television. From the Huxtables to the Keatons, to the Seavers, it was always Mom, Dad, and 2.5 kids. By then, the nuclear family had become the norm, so usually, both Mom and Dad worked outside the home. 

I always knew I wanted to be a mom someday. Even though my family didn’t look like the ones I saw on TV (I was raised by an Aunt and a Grandma), somehow it never occurred to me that the family I made someday would look different from the ones I saw on TV. I always pictured Daddy, babies, and me.

As I got older and came out as bisexual, my visions of future family life expanded to include the possibility of parenting with a “Daddy” or another “Mommy”, but I was still locked into a really nuclear understanding of what “families” looked like. 

Now my life has taught me a lot better. I do parent my only child with my wife, but welcoming Baby into our family made so much more than three. Our chosen family comprised of friends and partners from our queer and polyamorous communities has always been a huge part of our parenting journey.

We know many beautiful families configured in ways that transcend a couple with kids. We know quartets of a lesbian couple and a gay couple who have chosen to co-parent. We know gay and lesbian besties who have chosen to co-parent with their respective biological and chosen families behind them. We know lesbian couples with a known sperm donor who is deeply involved in their child’s life. There are triads or “thrupples” (a partnership involving 3 adults) who choose to raise families. This could look like a mom having a baby with each of her two male partners, or two women each having a baby with their male partner or any other number of ways of creating a family.

The reality is that Queer and Trans Culture isn’t just about having a life partner who was assigned the same sex as you at birth. Our cultural norms are forged from a history where the most conventional, nuclear way that we could have a family was still socially unacceptable. Many of us and our queer elders were rejected by our biological families for being honest about who we are. As a result, our community has been resourceful and resilient in carving out new ways of defining “family” and building family units that allow us to be whole. We create our own villages that know who we are, where we’ve been, and where we’re going to support us while we child rear and do this thing called life.

5 was a vital turning point for queer and trans families. It made the relationship to the child the focus of parental rights, rather than biology. The law also makes it possible for more than two people to be the legal parents of a child. This legal change was extremely important, but it’s only a fraction of the needed social change.

We must unlearn the idea that “parent+parent+kid(s)=family”. There are infinite equations that can add up to a family. As professional support people, we can embrace the expectation that clients seeking our help could come in ones, twos, or more, reflecting any mix of gender identities. 

We can also expect that folks living outside the parental binary are seeking our support specifically because they can expect that other parts of the health and social service systems don’t expect them, and might be hostile toward anything or anyone that challenges their expectations. We can create an unconditional blanket of compassion and support around all the beautiful shapes and sizes that families come in. That blanket is also a shield against fear and hate that preserves the sacredness of the parenting journey for all people.[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][mk_padding_divider][/vc_column][/vc_row][vc_row][vc_column][vc_column_text css=”.vc_custom_1686178152124{margin-bottom: 0px !important;}”]

Keira Grant (she/her) Inclusion and Engagement Lead – Racialized Communities

Keira brings a wealth of experience to the Online Community Moderator role. She is a Queer, Black woman with a twenty-year track record in Equity, Diversity, and Inclusion (EDI) education, projects, and community building initiatives.[/vc_column_text][/vc_column][/vc_row]

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Anti-Oppression Anti-racism work balance birth Business collaboration community connection Equity fear gratitude Health Care pregnancy rebranding shame starting fresh Trauma Volunteering vulnerabiliity

Using Doula Care as Community Aid: The Giving Equation

[vc_row][vc_column][vc_column_text css=”.vc_custom_1684151324317{margin-bottom: 0px !important;}”]As I’ve been going through our Truth and Reconciliation Action Plan, I’ve been continuously thinking about doula care and community aid, and how we can continue to decolonize our practices. As doula care becomes more “trendy” in current society, as it continues to dominate mostly higher-class spaces, how do we reflect on the roots of doula care, and stay true to community work? Of course, as doulas we do not feed ourselves and pay the bills off of warm and fuzzy feelings, but I think it is realistic to say most of us enter the field with a certain amount of passion and drive to create change in our communities. Whether that be being inspired by our own birth experience, or noticing how much of a difference our own doula made, most of us come to doula care for a deep reason.[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][vc_column_text css=”.vc_custom_1684151342874{margin-bottom: 0px !important;}”]However you identify, birth work has the ability to bring folks together. The birth and the postpartum periods are intimate and vulnerable. Individuals from marginalized communities may wish to hire someone with the same identity or lived experience as them. As someone from a certain background you may possess a set of skills, knowledge or spiritual/cultural teachings that someone from an outside identity may not. For example, a Muslim family may choose to hire a Muslim doula who may better understand their traditional customs and practices surrounding birth. An Indigenous family may choose an Indigenous doula who understands and celebrates their practices and understands the risk of violence within the medical system.[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][vc_column_text css=”.vc_custom_1684151427232{margin-bottom: 0px !important;}”]

Below are some tips on using your practice and voice as a doula to help your community:

  1. Marry your interests

An easy equation for finding what population you want to serve is this: identifier + lived experience + passions and skills.

Between your lived experiences and passions/interests and skill, lays your intended community. For example, as an Indigenous mental health practitioner who grew up low-income, I chose to narrow my focus on low-income families and trauma survivors. Think about the spaces you frequent, the groups you are a part of, your professional training and hobbies.

 

Identifier: Indigenous, Queer

Lived experience: Poverty

Skill: Social work background

Passion: Trauma

           _______________________________

Target communities:

Indigenous families

Queer Families

Low Income Families

Trauma Survivors

 

2. What can you afford to give?

Whether that is your time, or money, or expertise. Some doulas choose to dedicate acouple of births per year pro-bono or sliding scale. Perhaps, you decide to attend protests and events as a community member that are relevant to your population. You may have resources you don’t mind sharing.or books to loan out. Be creative!

 

3. Advocacy

What issues are impacting your community? How can you use your voice in a way that helps others? Perhaps you can assist in social movements regarding reproductive health.How do you use your social media. What current issues are really important to you?

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These are just a few of the ways that you can take your profession, and use it for social change. What other ways can you make waves?

 

Here are some exploratory journal prompts for you:

  • Why did I choose to become a doula?

  • What social issues am I passionate about?

  • What can I afford to give?

[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][vc_column_text css=”.vc_custom_1684154527320{margin-bottom: 0px !important;}”]-Kayt Ward, EDI Co-lead, BSW[/vc_column_text][/vc_column][/vc_row]

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About Us Anti-Oppression Anti-racism work birth Business collaboration community connection decolonization Equity indigenous doula intersectionality Labour Doula LGBTQ2S+ Postpartum Doula research Trauma understanding bias

Doula Canada Presents: Anti-O Bingo

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Aaniin Doulas!

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This month we are introducing a new EDI initiative, and we want our students and alumni to play! Introducing…. Anti-O Bingo!
You’ve given your input, and we’re listening. Through our Truth and Reconciliation Action Plan, and our EDI surveys, we have identified anti-oppression and cultural training as one of the many areas Doula Canada doulas are interested in pursuing.

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How to play:
1. Click HERE to download your free Anti-O Bingo Card
2. Attend an event from each category
3. At each event, ask your facilitator for your custom .jpeg stamp. Paste it into a doc! (Remember to save it!). If you are attending a livestream (Just Birth, Fireside Chat, etc), please submit a paragraph on what you learned to kayt@doulatraining.ca
4. When you have all 8 stamps, please submit your doc to kayt@doulatraining.ca for your Anti-Oppression in Doula Care 101 Certificate and a ballot to win an $100 Etsy Gift Card.

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You have until December 31, 2023. Good Luck!

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Chi Miigwetch! Nia:wen!
Kayt Ward and Keira Grant, EDI Leads

[/vc_column_text][vc_empty_space][/vc_column][/vc_row][vc_row][vc_column][vc_single_image image=”494571″ img_size=”full”][/vc_column][/vc_row][vc_row][vc_column][mk_button corner_style=”rounded” size=”large” url=”https://stefanie-techops.wisdmlabs.net/wp-content/uploads/2023/04/edi-bingo.pdf” align=”center”]Get Your Anti-O Bingo Card here![/mk_button][/vc_column][/vc_row]

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Anti-racism work Equity

How do we DOula Advocacy?

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What is Advocacy?

“Advocacy” can describe any efforts or actions to change a policy, system, or institution that is in some way harmful to individuals or communities. It can also describe efforts to affect outcomes that are aligned with the needs or interests of particular individuals, groups, or society.

Current examples of advocacy include the efforts of Indigenous communities to expose the atrocities at residential schools and seek truth and reconciliation from the Canadian government.

In the context of perinatal healthcare, advocacy is usually focused on updating practices and policies that are not evidence-based, changing the scope, compensation, or other labour conditions of a health profession or occupation, or health equity and patient rights issues.

In the context of doula practice, advocacy can operate on three levels: self-advocacy, systemic advocacy, and individual advocacy (Gray & Jackson, 2002, Centre for Excellence in Disabilities).

Advocacy is not without controversy. The line between advocacy and activism is unclear and for many, this has a negative association with confrontation, aggression, and violence (Gray & Jackson, 2002).

For doulas, this controversy has some unique dimensions. One such dimension is that the field is growing, changing, and still seeking legitimization and security within the healthcare system. Another is that the philosophy of doula practice is largely focused on patient empowerment, making the role of systemic and individual advocacy unclear and subjective among doulas.

A 2020 paper by S.S. Yam based on interviews with doulas identified three types of tactics that doulas use to advocate for their clients during labour and delivery. She calls these “soft-advocacy” techniques because they differ from what we usually think of as advocacy. Staff and instructors at Doula Canada agreed they used these strategies and had lots of guidance to offer on exactly how to use them. Their guidance was used to develop the advocacy framework.

The three tactics identified by Yam are 1) creating deliberative space, 2) cultural and knowledge brokering, and 3) physical touch and spatial maneuvers.

Creating deliberative space refers to strategies that give the client more time to ask questions and make decisions. One example of how doulas do this is by noticing that care that deviates from their preferences is about to happen and bringing it to the client’s attention, prompting them to ask about the intervention that is about to happen.

Cultural and knowledge brokering refers to the tactics doulas use to make sure the client understands medical jargon or cultural norms. This could involve paying close attention to the information provided by the medical team, observing how well this is understood by the client, and repeating the information in language that the client uses and understands.

Physical touch and spatial maneuvering refer to the ways we use our bodies and physical contact with the client to advocate for their needs. Examples include using our bodies to conceal the client from view, modelling consent by asking permission each time we touch the client and using our presence to back up the client during interactions.

All of this is to say that doulas are indispensable in helping pregnant persons navigate the daunting, confusing, and sometimes violating process of giving birth. They are especially valuable for birthers who are already predisposed to face disadvantages in our medical system due to racism and sexism.  Although doulas are poised to mend critical disparities in maternal health, they alone cannot fix inequities in the health system. Standing up for the rights of pregnant persons must go beyond the delivery room and extend into other spheres of advocacy related to disproportionate access to housing, lack of nutritious food, deficient public transportation systems, and inadequate sexual education.  Advocacy needs to happen with all levels of policy makers, hospital administration and the general public.

Doula Canada has taken our Advocacy Framework and turned it into an accessible tool for birth workers to practice the skills of advocacy for themselves and their clients. It’s downloadable below.

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Anti-racism work birth Canada community connection decolonization Equity Health Care intersectionality pregnancy Trauma understanding bias

Why Black Futures Begin with Birth

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Why Black Futures Begin with Birth

Written by Keira Grant  – DTC EDI Lead for Racialized Communities

February is widely known as Black History Month. This term has rubbed me the wrong way since I was a kid, but it took me a while to put my finger on why. The reference to “history” is full of loaded assumptions that are highly convenient to colorblind multiculturalism. It suggests that racism toward Black people is something that happened a long time ago, maybe in a faraway place. Then slavery ended and then there was Black excellence.

Of course, there have always been excellent Black people, but that’s not really how the story goes. The beliefs that made slavery possible for centuries are part of the fabric of society. Even when we are excellent by eurocentric, capitalistic standards, it could still go the way it went for Tyre Nichols.

The violence that brutally ended the life of Tyre and so many others like him flows through all social institutions, not just policing. In countries such as the United States and the United Kingdom where race-based health data is collected, these data show that Black birthers are anywhere from 3 to 4 times more likely to die in childbirth than their white counterparts. Our babies are also at a significantly increased risk of death. This holds true, independent of education and socioeconomic status. The birth stories of celebrities like Beyoncé Knowles, Serena Williams, and Tatiana Ali, (whose story we’ll be discussing at March’s Equity Watch Party), bring these statistics to life.

At this time, many players in the Canadian healthcare system are calling for the collection of disaggregated race-based data. In the US, the collection of these data, and the resultant evidence of disparities has led to increased funding for programs that improve Black maternal health, including a proliferation of programs for accessing a Black doula. It has also supported requirements that health professionals receive training in implicit bias.

It’s been widely reported in the news that Tyre Nichols called out for his mom during the brutal attack that ended his life. Every Black person who dies as a result of structural violence is someone’s baby. When systemic disrespect and harm toward Black birthers and babies is normalized, rationalized, and justified it is the start of a pattern that impacts Black people across the lifespan. Emerging research is actually demonstrating that racial stress accelerates the aging process of Black women.

Creating a circle of love and support around Black birthers and their babies that is honest about what we are up against, and that celebrates our lives and well-being can have a profound impact on how someone’s life starts. It can affect how their life continues by showing them and their families that it is possible to create spaces where Black people are affirmed and nourished.

We talk about equity, diversity, and inclusion in this work all the time. During February, we have additional opportunities for our members to learn and engage in dialog about anti-Black racism and racial health equity in perinatal care. We are using the language Black Futures Month, “a visionary, forward-looking spin on celebrations of Blackness in February”.

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birth Business Canada collaboration community Equity fertility Health Care Labour Doula LGBTQ2S+ Menopause pregnancy research sex

2023 Social Media Event Calendar

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Anti-racism work Canada collaboration community connection decolonization Equity indigenous doula MMIWG Uncategorised understanding bias

Doula Canada’s TRC Action Plan Draft

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Aaniin! Boozhoo!

As most of you know, the 30th of September each year is National Day of Truth and Reconciliation or Orange Shirt Day. The day is used every year to commemorate survivors of residential schools, as well as push for change in the form of allyship and reconciliation between settlers and Indigenous Peoples. But- reconciliation doesn’t begin and end on September 30th. It is something that is a continuous process, every day, for people inhabiting Turtle Island.

This month, Doula Canada is releasing our Truth and Reconciliation Action Plan Draft for students and alumni to check out! Based on the Truth and Reconciliation Commission of Canada’s 94 Calls to Action, our reconciliation plan for 2023 reflects the goals outlined in the recommendations by the commission. You can see the action plan here below.

What does this mean? It means that these four recommendations are what we are working toward in 2023. As we continue our journeys as a vocational school, we will continue to evaluate how we can incorporate more of these goals into our curriculum, programming, and overall community at Doula Canada.

It doesn’t end here. We want to hear from you! An anonymous feedback form for both Indigenous and Non-Indigenous members is available using This Link. (https://docs.google.com/forms/d/e/1FAIpQLSczDwoD1ZmkYI501_8Xv8JaeOkhkEEsQq_rM4K_AywfuUu8Jg/viewform?usp=sf_link)

There will also be a two-hour Indigenous-specific focus group in November led by Inclusion and Engagement Lead for Indigenous Peoples, Kayt Ward. Honorariums will be provided to participants. Please stay tuned for dates and times or email Kayt at kayt@doulatraining.ca if you’re interested in participating.

 

September 30th- How are you reflecting? Staff at Doula Canada will be participating in various learning experiences throughout the day, and we recommend students do the same. Don’t know where to start? Follow our social media to register for events we will be promoting by external organizations, come to one of the following events, or try a journal prompt.

  • Indigenous members pop up Bannock and Tea circle. Topic: Peer Support and Grief. September 30th, from 6-7 pm EST on Zoom.
  • “We Were Children” Film Night and Settler Learning Circle. September 30th from 7-8 pm EST on Zoom.

Journal Prompts:

What can we do as educators and birth workers to decolonize and deconstruct power systems in Canada? How can we dismantle oppression, and create a safe and equitable space for all?

What is my relationship with the land I reside on. Whose land am I standing on?

How can I participate in decolonization and the Landback movement?

How does settler-colonialism impact my life?

Chi Miigwetch,
Kayt Ward, Inclusion and Engagement Lead for Indigenous Peoples[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][vc_single_image image=”461820″ img_size=”full” alignment=”center”][/vc_column][/vc_row][vc_row][vc_column][vc_single_image image=”461821″ img_size=”full” alignment=”center”][/vc_column][/vc_row][vc_row][vc_column][vc_single_image image=”461822″ img_size=”full” alignment=”center”][/vc_column][/vc_row][vc_row][vc_column][vc_single_image image=”461823″ img_size=”full” alignment=”center”][/vc_column][/vc_row]

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Anti-racism work birth Business Canada Childbirth Educator collaboration community connection Equity fear intersectionality Postpartum Doula pregnancy reducing stigma research shame Trauma understanding bias vulnerabiliity

Recognizing Asian Heritage Month and Jewish Heritage Month

[vc_row][vc_column][vc_column_text css=”.vc_custom_1653215730289{margin-bottom: 0px !important;}”]May is Asian Heritage Month and Jewish Heritage Month. It’s a great opportunity to reflect on what we mean by “heritage” regarding the history of these two communities in “multicultural” Canada, and what this means for creating cultural safety in birth work.

I’ve lived in the GTA my whole life. Here, a “heritage festival” typically amounts to a street party with food, live music and dance, and other culture-specific entertainment. I am actually a great lover of a good street fair. The food and performances are usually lit. I have also learned a lot about Jewish and Asian history and culture at events like the Ashkenaz Music Festival and Taste of Asia. I also understand that many communities are not fortunate enough to have this level of exposure to culture and diversity. But these cultural displays are not only far from telling the whole story of the “heritage” of Asian and Jewish people in Canada, but they also contribute to “false peace” – the illusion that multiculturalism is working out, that we are all getting along, and that we are all equal.

In truth, there is anti-Asian racism and anti-Semitism at the core of Canada’s heritage. Those of us who remember “Heritage Minutes” from the 1980s and 90s may know about the lethal exploitation of Chinese migrant workers that occurred in the 19th century to support the construction of the trans-Canada railroad. There are many other examples, including the head tax, and internment camps during WWII. 

Anti-Semitism is equally a part of the fabric of Canada’s history. Wide-spread belief in a Jewish conspiracy to achieve global economic domination that originated in Europe and spread to North America made Jewish Canadians an easy scapegoat during the great depression. Additionally, to limit the economic advancement of Jewish immigrants in the early 20th century, Canadian universities implemented quotas that restricted the number of Jewish applicants who could be admitted to the school.

It’s easy to hear these stories and think “this has nothing to do with me”, “this is ancient history”, “I didn’t do these things”, and “let’s focus on the positive and how far we’ve come”. While these sentiments are understandable, the reality is that the present arises from the past. These uglier parts of our heritage are directly related to more recent attacks on synagogues and the hate crimes experienced by Asian Canadians during the pandemic. 

Moreover, this heritage underpins the modern assumptions that manifest more subtly as microaggressions that affect the day-to-day navigation of society and impact the long-term mental and physical health of equity-seeking people. Some of these stereotypes may seem harmless or even positive. But in reality, they fuel the construction of whiteness as the social norm, put people in boxes, and create false impressions regarding people’s realities.

As birth workers, we can create cultural safety regarding the beautiful and the traumatic aspects of each client’s heritage. We can create space for them to share whether they have any cultural or religious traditions that they would like to honour. And we can also be mindful of things like how common stereotypes about Asian women may influence provider perceptions of client autonomy. Or how the intergenerational trauma of Holocaust survivors may impact pain management. There are a number of ways that our identities can impact our pregnancy and parenting journey. Shining a light on the good, the bad, and the ugly of our heritage sets us up to ask the right questions and facilitate the needed conversations with all of our clients.[/vc_column_text][/vc_column][/vc_row]

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birth community Equity Postpartum Doula understanding bias Webinar

Supporting Disabled Parents

[vc_row][vc_column][vc_column_text css=”.vc_custom_1650627316399{margin-bottom: 0px !important;}”]Welcoming a new person into your home and the world is always an emotional and life-changing experience with so much joy, but also many challenges and adjustments. Imagine navigating all of the usual challenges, when additionally you can’t hear your baby’s cries, see if they are too hot or too cold, or don’t have the mobility to do diaper changes or easily lift your baby.

This is a reality for many new parents, and it’s a reality we don’t see reflected in popular culture or in services and support for new parents. Disabled people are rarely depicted in parenting roles, despite the fact that 1 in 8 birthing people identifies as having a disability. One of the features of ableism is that disabled people are infantilized and not seen as sexual beings. As a result of these stereotypical and inaccurate beliefs, disabled people are assumed to not be parents. 

Additionally, until well into the 20th century, disabled people existed in a climate of eugenics, where many disabled people were unnecessarily advised not to reproduce and in some instances, sterilized against their will.

Even today, many disabled people report that they are discouraged from childbearing, and given inaccurate or misleading information about the impact of their disability on their fertility or ability to child bear. 

There is a growing body of research that shows that perinatal care providers are woefully uninformed or misinformed about the needs of disabled pregnant people. Just finding a clinic with an accessible exam room and other disability accommodations can be challenging and severely limit provider choice. Physicians and midwives are not trained on the needs of disabled patients and they themselves report that they feel insecure providing care to disabled patients. 

For parents who need assistance with newborn care, funded options are limited. In Ontario, there is a program called the Nurturing Assistance program. This program provides access to a support worker who can provide neonatal care under the parent’s direction, while the parent is present and involved in care. Support like this empowers parents to bond with their newborn while receiving assistance on their terms with the tasks that their disability limits them from performing. 

While Nurturing Assistance is an excellent resource, there are many challenges with the current program. Firstly, only individuals who meet the criteria for the self-directed funding program are eligible for nurturing assistance. This means people who do not need a support person for their own activities of daily living, but who do need assistance with newborn care are not eligible for funding. As a result, only a small proportion of disabled parents in Ontario can receive support from this program. 

Further, the support is usually provided by Personal Support Workers, often through agencies where the disabled parent is already receiving support. Personal Support Workers do not receive training on neonatal care and are often unwilling to accept such assignments or struggle to provide adequate support.

Disabled parents who do not qualify for the Nurturing Assistance program must pay for a support person out of pocket if this accommodation is needed. 

Whether the support person is paid out of pocket or through public funding for the rare families who qualify, support from a postpartum doula is an excellent way for disabled parents to receive nurturing assistance. More disabled parents need to be aware that trained support from postpartum doulas is available, and that funding from the Nurturing Assistance program can be used to hire doulas. Doulas need to be competent and comfortable providing support to disabled parents. They are key members of the parenting community who can truly benefit from the skills we bring to the table.

 

 

 

On Thursday, April 28 at 5 PM EST, we are hosting a webinar on supporting disabled parents. The 90-minute webinar will provide doulas with insight into how ableism manifests in perinatal care and parenting spaces, and the challenges and support needs of parents with physical disabilities during the postpartum period. Doulas should walk away feeling competent and confident about welcoming disabled parents into their practice.

The session will feature presentations from Rebecca Wood, Coordinator of Parenting with a Disability Network, a program of Centre for Independent Living Toronto. Rebecca will provide an overview of resources available to disabled parents and more information on the Nurturing Assistance program.

Gillian Cullen, a full-spectrum doula with Birthmark will provide practical guidance on postpartum care based on her experience supporting physically disabled clients through the nurturing assistance program.

Most importantly, two disabled parents, Gabriela Carafa and Terri-Lynn Langdon will speak from their lived experiences regarding the challenges they faced, the accommodations they needed to parent, and the supports that did and did not work well.

This webinar, presented with closed captioning and Q&A available in the chat, is a vital opportunity for doulas to build capacity in the provision of anti-ableist, disability-affirming support.[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][mk_button corner_style=”full_rounded” size=”large” url=”https://stefanie-techops.wisdmlabs.net/training/birthworkers-as-nurturing-assistants-support-for-disabled-parents/” target=”_blank” align=”center”]Register HERE for the Birthworkers as Nurturing Assistants Webinar[/mk_button][/vc_column][/vc_row]

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Anti-racism work birth Business Childbirth Educator Equity Health Care Labour Doula LGBTQ2S+ research understanding bias Virtual Webinar

Why Is Evidence-Based Research a Vital Skill for Birthworkers?

[vc_row][vc_column][vc_column_text css=”.vc_custom_1645285741139{margin-bottom: 0px !important;}”]

Why Is Evidence-Based Research a Vital Skill for Birthworkers?

[/vc_column_text][vc_separator color=”white”][/vc_column][/vc_row][vc_row][vc_column][vc_column_text css=”.vc_custom_1645285895328{margin-bottom: 0px !important;}”]The term “evidence-based” gets used a lot more than it gets explained. “Evidence-Based medicine” is a movement within health care practice that started about 30 years ago. It is a shift in approach to relying on the best available research data to support clinical decision making regarding testing, diagnosis and treatment. It differs from the previous practice in medicine and other health professions where teaching was largely apprenticeship-based, and physicians relied on their personal clinical experience to determine patient care plans (Masic et. al., 2008).[/vc_column_text][vc_column_text css=”.vc_custom_1645285507272{margin-bottom: 0px !important;}”]Relying upon scientific evidence to make decisions has the potential to improve patient outcomes because decisions are made based on clinical data that clearly show what happened most of the time when certain choices were made or methods used. It all sounds logical and straightforward, but evidence-based care is actually more challenging to implement than it sounds and it is not without controversy. In reality, evidence-based care happens very inconsistently (Lehane et. al., 2019).[/vc_column_text][vc_column_text css=”.vc_custom_1645286010844{margin-bottom: 0px !important;}”]This is where doulas have the potential to help. There is no organized system whereby new research makes it into the hands of healthcare professionals. There can be quite a lag between new, credible research being published and health care professionals updating their practice to align with it (Lehane et. al. 2019, Soliday and Smith, 2017). It takes physicians an average of 17 years to change their practice in accordance with new research. [/vc_column_text][vc_column_text css=”.vc_custom_1645285541602{margin-bottom: 0px !important;}”]Additionally, while unintentional, an evidence-based approach can be in contradiction with a patient-centred, individualized approach to care. The standard 15 minute medical appointment does not make it feasible to conduct research for each individual. This means that even providers who are staying apprised of new research developments may provide “one-size fits all” care due to resource constraints.[/vc_column_text][vc_column_text css=”.vc_custom_1645285557316{margin-bottom: 0px !important;}”]Institutional policies and legislations are often even slower to change with new evidence. For example, while evidence has been available for quite some time that routine antibiotic eye ointment for newborns is unnecessary, this is still a hospital requirement in many jurisdictions. If providers feel pressured by institutional policy, these interventions are often framed as requirements. From the provider’s perspective that is true, however the patient always has the right to refuse treatment. Often, legislation and institutional policies only change when concerned patients and healthcare providers call for change (Soliday and Smith, 2017).[/vc_column_text][vc_column_text css=”.vc_custom_1645285573376{margin-bottom: 0px !important;}”]Doulas who are skilled at evidence-based research can support clients to gather and interpret credible scientific information that is specific to their unique needs and circumstances. Clients equipped with this information are well-positioned to self-advocate by speaking a language the provider understands (Soliday and Smith, 2017). I know from lived experience as a Queer, Black woman that being an informed and educated healthcare consumer makes for much more empowering healthcare experiences.[/vc_column_text][vc_separator color=”white”][/vc_column][/vc_row][vc_row][vc_column][vc_column_text css=”.vc_custom_1645286312153{margin-bottom: 0px !important;}”]On February 24 at 6 PM EST, I am hosting a webinar on conducting evidence-based research in birthwork. The webinar will focus on preparing a strong literature review for perinatal informational support. A literature review refers to the process of compiling and synthesizing all of the current and relevant scientific information that is available on a topic. Analysis involves assessing the quality of each source and summarizing the complete body of literature. [/vc_column_text][vc_column_text css=”.vc_custom_1645285639985{margin-bottom: 0px !important;}”]During this session, we will discuss what exactly is “evidence”. We’ll go over the different types of health research evidence that exists, as well as how to determine which sources are credible, and how different sources can vary in quality. Participants will also learn about the different types of bias that can crop up in how we search for and analyze information, as well as how to spot and reduce bias in their own research.[/vc_column_text][vc_column_text css=”.vc_custom_1645285655944{margin-bottom: 0px !important;}”]Using real scenarios provided by DTC members and webinar attendees, we’ll walk through how to turn a client concern into an unbiased research question and find a solid answer that supports your client to make informed decisions and have confident discussions with their healthcare team. [/vc_column_text][vc_column_text css=”.vc_custom_1645285674079{margin-bottom: 0px !important;}”]My approach to research draws from a mix of my graduate education in health services research, professional experiences in policy and healthcare research and my lived experiences as a Queer, racialized healthcare user. I am very excited to share knowledge and grow with those who can attend![/vc_column_text][vc_btn title=”Register here for our RESEARCH SKILLS FOR BIRTH WORKERS Webinar” color=”mulled-wine” align=”center” link=”url:https%3A%2F%2Fstefanie-techops.wisdmlabs.net%2Ftraining%2Fresearch-skills-for-birth-workers-webinar%2F|||”][/vc_column][/vc_row][vc_row][vc_column][vc_column_text css=”.vc_custom_1645285701619{margin-bottom: 0px !important;}”]Citations

Lehane, E., Leahy-Warren, P., O’Riordan, C., Savage, E., Drennan, J., O’Tuathaigh, C., O’Connor, M., Corrigan, M., Burke, F., Hayes, M., Lynch, H., Sahm, L., Heffernan, E., O’Keeffe, E., Blake, C., Horgan, F., & Hegarty, J. (2019). Evidence-based practice education for healthcare professions: An expert view. BMJ Evidence-Based Medicine, 24(3), 103–108. https://doi.org/10.1136/bmjebm-2018-111019

Masic, I., Miokovic, M., & Muhamedagic, B. (2008). Evidence Based Medicine – New Approaches and Challenges. Acta Informatica Medica, 16(4), 219–225. https://doi.org/10.5455/aim.2008.16.219-225

Soliday, E., & Smith, S. R. (2017). Teaching University Students About Evidence-Based Perinatal Care: Effects on Learning and Future Care Preferences. The Journal of Perinatal Education, 26(3), 144–153. https://doi.org/10.1891/1058-1243.26.3.144[/vc_column_text][/vc_column][/vc_row]