INTRODUCTION:

Health:
Health is not merely a biomedical phenomenon; it is also influenced by people's economic, cultural, psychological, and social conditions. In most cultures, health is considered a fundamental aspect of life. Every community has its own cultural understanding of health. Traditionally, health was viewed simply as the "absence of disease." However, over time, this concept has evolved significantly. The modern perspective has embraced a more holistic and comprehensive view of health. According to the World Health Organization (WHO), "Health is a state of complete physical, mental, and social well-being and not merely the absence of disease or infirmity."

Reproductive Health:

Reproductive health is a vital aspect of human life. It is not limited to biological processes alone, but is deeply structured by social systems, cultural beliefs, and traditional knowledge systems. Reproductive health refers to a state of complete physical, mental, and social well-being in all matters relating to the reproductive system and its functions and processes. It means that individuals are able to have a satisfying and safe sex life, have the capability to reproduce, and the freedom to decide if, when, and how often to do so (WHO, 2024).

Ethnogynecology:

Among the various branches of ethnobotany, ethnogynecology has emerged as a developing field that focuses on the treatment of gynecological issues among tribal women. This branch primarily concentrates on the use of traditional medicinal practices for the treatment of disorders such as abortion, menstrual irregularities, leucorrhea, infertility, childbirth-related complications, and menopause (Rehman, 2014). From puberty to menopause, a woman’s reproductive organs undergo continuous changes due to sexual activity, pregnancy, the natural aging process, and sometimes due to illness or injury. These are collectively referred to as gynecological disorders (Bain and Premi, 2019; Amal et al., 2016).

Childbirth System:

The childbirth system refers to the entire process and method through which a pregnant woman gives birth to a child. It serves as the foundation of human life creation and is crucial not only for understanding pregnancy and childbirth but also for comprehending women's overall health. It is a complex yet well-coordinated system that functions through a remarkable balance between the body’s hormones, organs, and physiological mechanisms.

REVIEW OF LITERATURE:

Sibley and Sipe (2003) found in their study that around 53 million women worldwide give birth at home each year without the assistance of a skilled birth attendant. These women typically reside in rural or remote communities where access to formal healthcare systems and transportation is limited. They often deliver their babies alone, with the help of a family member, or with the assistance of an untrained Traditional Birth Attendant (TBA). Anna et al. (2006) studied childbirth practices in Western Kenya and found that a majority (83%) of rural women delivered their babies outside of hospitals. Among them, 80% delivered at home, 18% at the home of a TBA, and 2% gave birth en route to a hospital. Titaley et al. (2010) conducted their research on the island of West Java in Indonesia. The study revealed that, for some communities, home delivery and the services of Traditional Birth Attendants were considered more appropriate and trustworthy. Among the women surveyed, only those who experienced complications during delivery sought help from Trained Delivery Attendants or opted for institutional deliveries. From a local community perspective, the roles of rural midwives and TBAs were considered crucial and necessary for maternal and newborn healthcare. Sharma et al. (2013) studied the options, practices, and perceptions related to childbirth among tribal women in Gujarat. Their findings revealed that childbirth practices have undergone intergenerational changes, especially with a shift from home births. Women and their families were found to be adapting to this change over time. Sarkar et al. (2016) conducted their study in rural areas of Bangladesh to identify the underlying factors behind the strong dependence on home deliveries assisted by Traditional Birth Attendants (TBAs). The study found that home delivery conducted by TBAs remained the first choice for pregnant women. The main reasons for prioritizing home delivery with TBAs were poverty, traditional beliefs, religious misconceptions, poor road conditions, limited decision-making power of women within the family, and lack of transportation to reach the nearest healthcare facilities. Felisian et al. (2023) conducted a study in the Manyara region of Tanzania to identify the socio-cultural beliefs and practices surrounding pregnancy, childbirth, and the postnatal period among tribal women of reproductive age. Their research revealed that socio-cultural beliefs and practices are widespread, including those related to the prenatal, delivery, and postpartum periods. Both harmful and harmless practices were identified. The study also highlighted the use of herbal preparations to induce or intensify labor pain. While home births were previously preferred, increasing awareness of complications and improved access to healthcare are gradually changing this practice.

OBJECTIVES AND SIGNIFICANCE OF THE STUDY:

The main objectives and significance of the present research study are as follows:

1. To understand the traditional childbirth practices of the Muria tribe.

2. To document the knowledge related to traditional childbirth systems.

3. To preserve traditional knowledge concerning childbirth practices, which is gradually becoming extinct in the modern context.

The study aims to safeguard indigenous wisdom for future generations, ensuring that the cultural and healthcare practices of the Muria tribe are not lost over time.

Study Area and Population:

The present research study focuses on the Muria tribe residing in the Bijapur district of Chhattisgarh, India. Specifically, three Muria-dominated villages from Bijapur Midte, Dugoli, and Koyaitpal were selected for the study. Chhattisgarh is a tribal-majority state, with a significant proportion of its population belonging to various indigenous communities (https://cgstate.gov.in/en). The Bijapur district, part of the Bastar division, is notably home to the Muria tribe, which maintains a distinct cultural identity. Several tribal communities reside in Chhattisgarh, with the Gonds being the most prominent in the Bastar region. Other major tribes include Baiga, Korba, Abhuj Maria, Bison-Horn Maria, Muria, Halba, Bhatra, Oraon, Kanwar, Korwa, Dhanwar, Agariya, and Dhurwa (www.cgtrti.gov.in). The Muria tribe is considered one of the most prominent sub-groups of the larger Gond tribal community in Chhattisgarh. They prefer to identify themselves as "Koyator" and are believed to exhibit Proto-Australoid racial traits (Abidi, 2020).

RESEARCH METHODOLOGY:

The present study adopts a descriptive research design. For the collection of primary data, techniques such as non-participant observation and interview schedules were employed. The study involved individual case studies of three untrained traditional birth attendants (dais) from three villages in the Bijapur district. These respondents were:

· Mangli Bai (name changed), age 59

· Somari Bai (name changed), age 50

· Aiti Bai (name changed), age 75

All three are elderly women from the Muria tribe and possess extensive experience in conducting traditional childbirth practices.

For secondary data collection, sources such as websites, published books/theses, and research papers were consulted.

Traditional Childbirth Knowledge among the Muria Tribe:

Identification of Pregnancy:

Pregnancy is typically identified when a woman misses her menstrual cycle. In addition, indicators such as changes in walking style, loss of appetite, fatigue, and general sluggishness are observed. These signs are used to determine pregnancy without the use of modern medical testing.

Identification of Labor Timing:

The onset and timing of labor are estimated based on the following traditional signs observed by experienced traditional birth attendants (dais):

1. Observation of Sweating:

When labor pain begins, the dai visits the pregnant woman's home to observe her condition—particularly how much she is sweating.

o If the woman is sweating heavily, it is assumed that home delivery is suitable.

o If there is no noticeable sweating, they either take the woman to the hospital or wait for a vehicle to arrive from the hospital.

2. Vaginal Examination:

By gently touching the woman’s vagina, they check whether the cervix has begun to dilate, which is often indicated by discharge of amniotic fluid ("water breaking").

o If the cervix is dilated, home delivery is typically carried out.

3. Head Temperature Check:

As soon as labor pain starts, the dai places her hand on the woman’s head to feel the body heat.

o If the head feels very hot, it is believed that delivery is imminent.

o If the head feels less warm, it is assumed that there is still time before delivery.

In addition to these traditional indicators, the current study also notes the use of modern diagnostic methods such as urine and blood tests at healthcare centers for confirming pregnancy.

Knowledge Related to Gender Prediction Before Birth:

According to traditional belief, the gender of the unborn child is predicted by touching and feeling the position of the fetus inside the womb:

· If the head of the baby is felt on the right side of the mother’s abdomen, it is believed to be a male child.

· If the head is on the left side, it is believed to be a female child.

It is claimed by traditional birth attendants that this prediction has proven to be accurate every time.

Dietary Restrictions During Pregnancy:

In Muria tribal culture, certain dietary restrictions are strictly observed during pregnancy to prevent harm to the unborn child:

· Rabbit meat (locally called "Murul") is prohibited for pregnant women. It is believed that if a pregnant woman consumes rabbit meat, the child may suffer from epilepsy ("Kurandal" in local terms).

· Similarly, local pigeon (Bode) meat is also avoided, as it is believed that the child may exhibit involuntary shaking or trembling of the body like a pigeon.

Place of Delivery:

In the Muria tribe, childbirth is not conducted inside the house. Instead, delivery takes place outside the home, specifically behind the house in a designated area. This delivery space is referred to in the local Gondi language as:

· "Netta" or

· "Gudse Kottam"

Netta

These are traditional birth spaces considered appropriate and sacred for the birthing process.

Pre-Delivery Rituals for Home Birth:

Before conducting a home birth, a traditional birth attendant (dai) is called, along with the village shaman or priest, known as the Gunia.

· The Gunia performs a ritual of worship to the village deity before the delivery begins.

· For this ritual, the Gunia uses:

o Mahua leaves

o Pairs of rice grains (2 or 3 pairs)

o Durva grass (sacred grass)

· After performing the ritual:

o The rice grains are fed to the pregnant woman, and

o The Durva grass is placed on her head.

· The Gunia chants protective mantras on the rice to ensure a safe and smooth delivery. This ritualized rice is locally referred to as "Modka Ketnat."

The Gunia is considered the spiritual head of the village, responsible for worshiping the village deity. Each village has its own Gunia. It is traditionally believed that the Gunia establishes the village by installing the village deity.

Essential Materials Used During Delivery:

The necessary materials used during childbirth among the Muria tribe include:

· Mahua seed oil (known locally as Tora oil)

· White thread (Nool)

· Old clean cloth

· Warm water

· Rope (Erika)

· A thick wooden stick

· Delivery stool (Pitha)

· Arrow-shaped wooden tool (Khand)

· A smooth piece of broken clay pot or pot shard (Killa Pedikka)

Delivery Process:

Before starting the delivery, the traditional birth attendant touches the pregnant woman’s abdomen to assess the position of the baby’s head. If the baby’s head is oriented towards the woman’s head, then the Mahua seed oil (Tora oil) is applied to massage the abdomen. The baby’s head is gently moved towards the woman’s legs before the delivery proceeds.

First, a thick wooden stick is placed against the back wall of the house — one end rests against the wall and the other on the ground. A rope is tied around the middle of this stick. Underneath this rope, the pregnant woman is seated on a delivery stool (Pitha) with her knees supported. This position is locally called "Botmodakottu" in the Gondi language. A cloth is laid down underneath, and the rope is pulled tight to provide support and strength.

During delivery:

· One woman sits behind the pregnant woman to hold her securely,

· While an experienced elder woman sits in front, assisting in delivering the baby.

This seated delivery position keeps the baby stable and aligned properly for birth, preventing it from moving sideways. If the woman were to lie down, the baby might move around inside the womb, which could cause complications, such as the baby swallowing dirty water.

After delivery, before cutting the umbilical cord (Boddum), a white thread is tied about 2-3 inches from the baby’s navel. The umbilical cord is then cut using the arrow-shaped wooden tool (Khand) placed on a smooth piece of broken clay pot or a shard from an earthen pot (Killa Pedikka).

Immediately after birth:

· The mother and baby are bathed with warm water.

· The baby’s mouth is cleared by inserting a hand to prevent the baby from becoming mute.

· Blood from the umbilical cord is applied to the baby’s forehead and tongue to ensure the baby does not become mute and to open the baby’s vocal cords.

· The baby is given mother’s milk immediately after birth to help it learn to suckle.

If the placenta (locally called "Phul" or "Phunge") does not come out quickly, the delivery attendant tightly ties a cotton cloth around the mother’s abdomen from the chest downward and massages the abdomen and waist with Tora oil (Mahua seed oil) or, more recently, mustard oil available in the market. This massage helps in the expulsion of the placenta.

Until the placenta is expelled, the woman is not given water because drinking water before the placenta comes out causes the placenta to swell, making expulsion difficult. Warm water may be given before delivery if the woman is very thirsty, but after delivery, water is only given once the placenta has been expelled.

As soon as the baby is born, the mother’s abdomen is pressed firmly to help expel the placenta immediately.

After delivery, the women involved in the birth ceremony are given chicken meat and Mahua liquor, and the delivery attendant also joins them in eating chicken meat.

If the newborn does not cry immediately after birth, a brass plate is struck with wood near the baby, and the resulting sound prompts the baby to cry.

Safeguarding the Umbilical Cord After Delivery:

After delivery, the umbilical cord is buried in a pit dug inside the home compound (baari). However, the umbilical cord is not placed directly into the pit. First, a small container (called dona or doppa) is made from the leaves of a tree near the house. The umbilical cord is placed inside this leaf container, which is then put into the pit and covered with soil. This practice is believed to keep the child healthy. The umbilical cord is buried inside the home compound to protect it from being dug out by animals or taken away by others who might use it for black magic or harmful rituals.

Handling Complications During Delivery:

If complications arise during delivery, herbal remedies are used to facilitate childbirth:

1. Bamboo Root (Vaduru Eerak):

The root of mature bamboo (which must not be dry) is crushed and soaked in a small amount of water for about 2–3 minutes. Some of this water is given to the woman to drink, and some is poured over her head while gently patting it, allowing the water to flow from her head, over the forehead, and down to the abdomen. This helps ease the delivery.

2. Doomar Tree Bark (Toya Marm):

The bark of the Doomar tree is crushed and soaked in water for 2–3 minutes. The soaked water is then given to the woman to drink and poured over her head, similar to the bamboo root treatment. This practice is applied when the woman is unable to deliver or lacks strength to push.

While collecting the Doomar tree bark, care is taken to observe how the bark falls: if it falls straight down, it indicates a quick delivery, but if it falls in an inverted manner, the delivery may take longer. This knowledge is part of traditional wisdom.

Bamboo Root Doomar Tree Bark

Purification Process After Delivery:

After delivery, a hearth (called Vaidul) is lit in the courtyard, and a clay pot (Kunda) is filled with water and placed on the hearth. The mother and the newborn are bathed with this water until the purification period is complete. This ritual of placing the pot on the hearth is called Kunde Uhatna.

During the purification period, the mother and child are not allowed to enter the house. The pot is removed after about 1 to 2 weeks, a process known as Kunde Aethanta.

For removing the pot, the village priest (Guniya) is called. He performs the ritual at the pot, which includes:

· Invoking deities,

· Offering Mahua liquor (Mand),

· Placing raw rice and a raw egg near the hearth,

· Feeding the raw rice to a chick (baby hen).

Once the chick finishes eating, its head is marked with red powder (Lali), its throat is cut, and it is placed by the hearth. Then, the pot is removed from the fire. Afterwards, turmeric powder mixed with mustard oil is applied to both the mother and child. This is believed to complete the purification, allowing the mother to re-enter the home. The Guniya takes the chick and the Mahua liquor with him after the ritual.

In the Muria tribe, childbirth is conducted at home by traditional midwives known as Suin Dai and elderly women. The umbilical cord is cut using a spear or knife. The cord is then wrapped in leaves of the Siyadi plant and buried in a pit dug behind the house. A stone is placed over it to keep it safe (Vaishnav, 2017). Among the tribal women of Tamil Nadu, childbirth traditionally took place at home with the help of their relatives (Srinivasan et al., 2013). In three primitive tribal communities of Madhya Pradesh—Bharia, Pahadi Korwa, and Kamar—women consider pregnancy as a natural phenomenon and continue their regular activities until the onset of labor pain. The delivery in these tribes is usually done in a sitting position, which doctors consider to be less painful. Newborns are also given colostrum, which helps protect them from various infectious diseases (Pandey, 2001).

CONCLUSION AND SUGGESTION:

1. The Muria tribe uses traditional methods in the context of ethno-gynecology, but elements of modern medicine are also present.

2. In the Muria tribe, local specialists such as midwives (dai, suin, etc.) are active in matters related to childbirth, and they are given priority by the local people.

3. The Muria tribe uses locally available medicinal plants, in which the local people have strong belief.

4. Members of the Muria tribe have gained awareness regarding childbirth-related knowledge.

5. Various taboos are found in the Muria tribe regarding the place of childbirth, the process of childbirth, etc.

6. Documentation can be done to preserve the knowledge of local specialists and related medicinal practices concerning childbirth in the Muria tribe.

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Received on 12.12.2025 Revised on 05.01.2026

Accepted on 09.02.2026 Published on 20.03.2026

Available online from March 23, 2026

Int. J. of Reviews and Res. in Social Sci. 2026; 14(1):39-45.

DOI: 10.52711/2454-2687.2026.00007

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