The Case Load Model Of Care

While implementing Primary Health Care models, identical to those in metropolitan areas, in a rural setting is not practical, I feel there is an obvious need to improve primary health care in remote areas. This is due to the significant health gap between Indigenous and non-Indigenous Australians, in rural and remote areas

In this article, the authors explored the continuity of midwifery care using the caseload approach that was established in Queensland. This was to address the development of care for women experiencing inequalities and to improve birth outcomes. The authors objective was to investigate midwife’s responsibilities within their scope of practice when applying a caseload model (Midwifery Group Practice [MGP]).

This report has been produced to evaluate a community-based program known as ‘Waminda’, the South Coast Women’s health and Welfare Aboriginal Corporation, running in the Shoalhaven community. This Indigenous Australian organisation works to address the Indigenous Australian health needs of women in the Shoalhaven area. This report provides insight into the prominent health and welfare issues for Indigenous Australian women and the challenges in accessing the necessary healthcare. The elements of this report include the background where the aims and objectives of Waminda are outlined, a section of literature review on ‘Indigenous Australian women’s health’ where the major health issues Aboriginal women face are analysesd,

For hundred of years, women have wrestled with their womanhood, bodies, and what it means to be a woman in our society. Being a woman comes with a wonderful and empowering responsibility--giving birth. What sets us aside from other countries is that the process and expectations of giving birth has changed in our society; coming from midwifery, as it has always been since the early times, to hospitals where it is now expected to give birth at. Midwifery was a common practice in delivering babies in

The growth in presence of midwives in both Indigenous and non-indigenous communities is increasing, indicating the overall difference in experience between what would be defined as “natural” birth and what western medicine dictates as “normal” birth. Though, this does not include the use of “assisted” birth during emergency situations, which is sometimes the case even with midwife patients (Green, 2017). But, this experience gives the mother an ally especially through emergency situations, which is related through both Dorothy Green and Kim Anderson’s experiences; Anderson whose first pregnancy needed to be terminated was assisted by an Indigenous birthing center to ensure that she would be able to bury the remains of her child, which is needed for both closure and ceremony (2006). Similarly, Green had to fight to make Indigenous medicine and options known in the hospital, to ensure that her patients were returned the pieces of their birthing process they needed to move forward and perform ceremony (2017). The use of traditional teachings, especially in an event as sacred as birthing, helps to heal Indigenous communities and families, and a healthy community leads to healthy identities of mothers.

Pregnant Aboriginal and Torres Strait Islanders women currently experience more illness, disability and injury than non Indigenous Australians pregnant women, and these avoidable health inequalities arise because of the circumstances in which the indigenous women grow, live, work and age. This essay will discuss the health Pregnant Aboriginal and Torres Strait Islander women in remote areas and how there health is impacted by social determinants of health. The first part of the essay will contain literature reviews on the relevance, authority, timeliness and perspective of five resources that contain information on pregnant aboriginal and Torres Strait Islander Women remote areas. The second Part of the essay with discuss the two critical

These social disadvantages directly relate to dispossession and are characterized by poverty and powerlessness, and are reflected in education, Racism and discrimination are directly associated with poorer health outcome which again links up with the dangers of c-section and even general vaginal birth (Pharmaceutical society of Australia, 2014). Aboriginal and Torres strait islander mothers find c-section birth to be more preferred as it doesn’t risk the mother and child, but this is not always the case (Baby Care, 2018). About 1 in 12 women get an infection, such as cellulitis, abdominal abscess, thrush, urinary tract and bladder infection after having a c-section birth (D. R. Wilson, 2018). Indigenous mothers are more likely to develop these infections. These infections could be easily being treated by the consumption of antibiotics. Communication between researchers is found to be highly effective, as more and more mothers in indigenous communities and other communities are being more aware and notified about the effects of c-section birth to the child and mother. The samples collected back up the researcher’s statements and provide the public about how this can be improved. Without communication between researchers, lack of knowledge would increase and so will the rate of c-section births in remote communities and private hospital. Lack of medical equipment would also increase in remote communities which will indeed result in an increased rate of deaths in indigenous

The Ottawa Charter emphasises the importance of global health promotion by identifying necessary conditions, sectors and resources involved in obtaining optimum community health. This is broken down into five strategies building healthy public policy, creating supportive environments for mother and child, strengthening community actions, developing personal skills, and reorienting health services (McMurray & Clendon, 2015). This essay will address optimum maternal health being ensured by the support of nurses and midwives to maintain healthy lives for both mother and child. Proceeding with a brief description of maternal health, followed by the role of the nurse/ midwife in response to the condition. This will be in relation to the five major

While the results of this investigation are not representative of all Aboriginal fathers, neither in Australia nor the rest of the world, this study is a contribution to initiate the dialogue with the midwives and the broader Aboriginal community related to Aboriginal expectant fathers involvement in childbirth. Another key implication of this research is to motivate midwives in developing culturally appropriate support programs for expectant Aboriginal fathers involved in childbirth to empower this vulnerable but resilient population.

The roots of the tree symbolise the health and wellbeing of the mother and the capacity to which she can support her child; the extensiveness of the root system indicates the need for a strong basis in all aspects of health and wellbeing, such as having a well-developed connection to land, community network, and sense of self. In the process of trying to limit or remove the risk factors for low birthweight and achieve an ideal birthweight, the unique experiences and feelings of the pregnant woman can be somewhat shuffled to the back of the queue.10 This is not adequate if we wish for the mother to be fully empowered in her pregnancy and birthing experience, and be the barrier that is needed for the baby. The development of treatment plans that place significance on the cultural and spiritual experience of the Aboriginal or Torres Strait Islander woman during her pregnancy as well as cultural security and continuity of care may help protect her health and wellbeing. In doing so, it may serve to alleviate subliminal issues that lead to behaviours that place the baby at risk of low

Bridging the divided gap between the Australian Indigenous and non-Indigenous societies has always been an intense debate across multiply decades no matter the topic at hand. With incredible access to a wide category of health services today, this is not always the case for remotely rural country and outback towns Australia wide, especially childbearing women acquiring antenatal, birthing and postnatal care. This essay will endeavour to explore health outcomes between Indigenous Australian women with non-Indigenous Australian Women and both their newborns, as well as the impact of health policies that remotely remove childbearing women from their rural communities to give birth. While analysing and exploring the concept of “birthing on country” and how this may relate to aiding in closing the gap between indigenous and non-indigenous Women and their newborns, while also considering reflecting on how these topics may impact and reflect my own midwifery practice.

Australia is among the developed countries in the world. The provision of health care services in the country is among the best in the world. Barclay et al. (2014) note that Australia features in the top ten best countries to give birth in. However, despite the impressive health statistics, there remains a wide gap between the indigenous and non-indigenous community. Report by Australian Institute of Health and Welfare (AIHW) reveals the rate of childbirth complications among the Aboriginal is twice that of the non-indigenous women (SBS, 2015). This essay seeks to analyze critically this phenomenon that disadvantages the aboriginal people living in remote areas of Australia when accessing maternal health services.

The research will examine if and how rural medical support relationships are transformed by Western medical education and training. Additionally, understanding how indigenous caregivers are strained during prenatal care cycles will contribute to efforts to decrease mortality rates.

Guilliland and Pairman defines midwifery partnership as a relationship of ‘sharing’ between the woman and the midwife, involving trust, shared control and responsibility and shared meaning through mutual understanding (2010, p. 7). Continue care model is a holistic approach in assessing a woman’s health with equal emphasis on her physical, emotional and social aspects of wellbeing in a partnership model of midwifery care. The sharing knowledge and experience of the midwife will enable and support the woman in monitoring her own health. However, midwife is required to integrate cultural safety into her midwifery practice; be flexible, sensitive and understanding (Pairman, S., Pincombe, J., Thorogood, C & Tracy, S. 2015, p. 728 & p. 745). The New Zealand College of Midwives defines cultural safety as the effective care of women from other cultures by midwives who have undertaken a process of reflection on their own cultural identity and recognise the impact of the midwives’ culture on their own practice. Unsafe cultural practice is any action that diminishes, demeans or disempowers the cultural identity and wellbeing of an individual (2008, p. 48). Hence, a routine assessment such as on lochia requires the development of partnership, coupled with continued care and cultural safety. In addition, a sound knowledge on the anatomy and physiology and assessment skills of lochia will definitely make the partnership between the midwife and her woman a reciprocal one.

Variety models of care have been implemented due to the changes in the provisions of maternity services in Australia. This qualitative phenomenological study will focus on establishing which model of care provides the best outcomes for women in rural areas of New South Wales, in Australia. Purposive sampling will be used to select women from the birth registers of two rural hospitals, Katoomba and Lithgow. Selected women will be contacted by mail and by phone to explain the purpose of the study and its relevance and to seek their agreement to participate in the study. Those who give the consent will be interviewed at their home or any convenient place for them.