Nursing Implications in Postpartum Care of Jewish Female and Their Families

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• Published: 21 Baronial 2020

Health may exist compromised past social interactions depending on culture amid postpartum Arab and Jewish Israeli women

BMC Pregnancy and Childbirth book twenty, Article number:480 (2020) Cite this article

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Abstract

Background

Social back up is more often than not perceived to facilitate wellness in postpartum women; withal, previous research shows that this is not always true. Social interactions intended to provide support tin be perceived equally negative and in turn, may have negative impacts on maternal health. The purpose of the present study was to asses if social back up and negative interactions at one month after childbirth tin predict maternal wellness four months after childbirth, and if this relationship is influenced by culture.

Methods

This prospective longitudinal cohort study included randomly selected Arab (n = 203) and Jewish (n = 202) women who attended Mother and Child Health Clinics in Northern State of israel one calendar month after giving birth. The women were interviewed at one and four months later childbirth using a questionnaire including measures of health (cocky-reported health (SRH) and health bug), socioeconomic and demographic condition, obstetric characteristics, social support, negative social interactions and perceptions of customs and traditions intended to help the mother cope afterwards childbirth. Multivariable regressions were run to place the variables predicting health iv months afterwards childbirth.

Results

The response rate for both interviews was ninety%. Negative social interactions one month after childbirth significantly predicted wellness problems in Arab and Jewish women (Beta 0.xx and 0.37 respectively) and SRH among Arab women simply (odds ratio (OR) 0.32, confidence interval (CI) 0.19–0.54) four months after childbirth. Social support at ane month after childbirth significantly predicted better SRH in both Jewish and Arab women iv months afterward childbirth (OR 2.33, CI 1.38–3.93 and 1.59, CI 1.01–2.46 respectively) and fewer wellness problems only amidst Jewish women (Beta − 0.37).

Conclusions

Social support and negative social interactions appear to be predictive of health in postpartum women. Associations varied betwixt Arabs and Jews, indicating that social support may be more important for predicting health amongst Jewish women and negative interactions may be more important amongst Arab women. Healthcare practitioners should be aware of the cultural context and social circumstances of postpartum women to ensure they receive the social back up and care they demand.

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Groundwork

The postpartum period, although a wonderful fourth dimension for a family, is a vital transitional period that is often accompanied by meaning mental and physical stress for new mothers [1, ii, iii]. In fact, the majority of women experience either or both mental and physical health problems in the beginning year subsequently childbirth [4, v].

In order to help mothers cope with the newborn and household chores, diverse cultures have customs intended to provide support. This social back up is considered to be beneficial to the health of both mother and child [6, 7, 8, ix, 10]. Nevertheless, this is non always the example. Lee and colleagues (2004), described postpartum social support equally a double-edged sword, providing practical back up on i hand and a source of interpersonal conflict on the other [xi]. This disharmonize, along with feelings of obligation and stress, is associated with the exacerbation of health problems and can negatively impact both mother and child [12, 13, 14]. The nowadays study was based on Brooks and Dunkel Schetter's (2011) conceptual framework [15] that summarizes social negativity influencing health as conflict, insensitivity and interference.

Israel, is a culturally diverse country comprised largely of an individualistic Jewish society (74.4%) and a more collectivistic, all the same transitioning, Arab lodge (20.9%) [12]. In collectivistic cultures, the family and social circles are valued above private needs, whereas in individualistic cultures, individuals are autonomous units [16] with more freedom to act independently and focus on personal preferences [17]. Between the ii cultures, community, traditions and expectations of new mothers after childbirth tin can vary profoundly, resulting in very different postpartum experiences. For example, in Arab civilization, the postpartum catamenia is perceived equally a stage in which the woman is vulnerable and requires special intendance and help. Often, women practise confinement by staying habitation for xl days after giving birth [18]. At that place, they are visited frequently by relatives, friends and customs members who assistance with household tasks and infant intendance, and provide social recognition through rituals, gifts and the training of special foods [19, xx, 18]. These traditions practice not play out in the Jewish community in State of israel.

Despite vast cultural differences both within and between these two groups, they are serviced past the same public healthcare organisation [21]. To ensure all members of the population receive adequate care, it is important for healthcare providers to be aware of cultural differences that affect health outcomes.

Prior to this written report, a qualitative investigation of the impact of cultural community intended to provide back up for Arab-Israeli women during the postpartum menses on the women and their families was conducted. The study identified both negative and positive social interactions to exist present and influential on the women's mental and physical wellness during the postpartum flow [22]. The nowadays study is a quantitative follow upwardly of this research.

The purpose of the present study was to investigate the human relationship between social interactions and the mental and physical health of Arab and Jewish women, with the objective of identifying if social support, negative social interactions and attitudes towards social customs at 1 month subsequently childbirth can predict health 4 months after childbirth. It was hypothesized that higher levels of social back up and positive attitudes towards customs at 1 month postpartum would predict positive health outcomes at iv months and social negativity and negative attitudes towards customs at 1 calendar month postpartum would be predictive of poorer health outcomes at 4 months. Equally well, information technology was hypothesized that differences in these associations would exist between Arab and Jewish women due to societal and cultural differences.

Methods

The present study was a prospective longitudinal cohort report of women from one to 4 months later childbirth. Arab and Jewish women residing in towns or villages in the northern part of Israel were recruited for interviews 1 month after childbirth at the Ministry of Wellness's (MOH) Female parent and Child Health Clinics (MCHC), which 95 % of new mothers visit. The interviews were performed from June 2015 to Jan 2016.

Sampling was performed in two stages. First, towns and villages, both Arab and Jewish, were chosen randomly from the two to iv socioeconomic condition (SES) ranking of towns (a ten-rung scale where 1 is the lowest and 10 the highest) calculated by the Israel Agency of Statistics for the year 2013 [23]. Most Arab towns are within this range of SES, therefore in order to lucifer the two groups, a random pick was taken from Jewish towns and villages of the same SES rank. We chose 1 large Arab town (Nazareth), 1 large Jewish town (Afula), iv Arab villages and iii Jewish villages. All MCHCs in the chosen towns and villages were sampled. The 2nd level of sampling included women visiting the MCHCs with their one-month-old baby. Nurses randomly recruited women answering the following inclusion criteria: mother, baby and all other children were healthy, the baby was born 1 month earlier and was delivered later the 37th calendar week of pregnancy, the mother was living with a spouse, and gave informed consent to both the initial and follow-upwards interviews. Using a predetermined script, a research assistant explained the study and asked the women to give written informed consent. The women interviewed agreed to reply a 2d survey 3 months later. Those who agreed to reply the questionnaire were given it to fill out by a inquiry assistant while waiting for their date with the nurse. Three months later they were contacted by phone and interviewed. The women had provided their telephone numbers for the follow-upwardly interview on a split up form to maintain participant anonymity and a four-number identification lawmaking was added to the questionnaire to enable the coupling of the 2 interviews. The first interview lasted about 15–20 min and the 2nd 8–x min.

Research assistants were trained by 1 of the pb researchers who is adept in both qualitative and quantitative research methods. As the starting time interview was self-administered, the assistant only answered questions if something was not understood. For the telephone interview, research assistants were told to keep to the verbal diction of the questionnaire, not assist the women chose the answer, and to keep the same tone of vox when reading all possible responses. Before both interviews, the women were told that there is no correct or incorrect reply, that all answers are acceptable, and that their answers would be kept completely anonymous.

For the kickoff interview, the response charge per unit was 90%—92.half-dozen% for Arab women and 87.6% for Jewish women. Altogether 501 women were approached and 450 were interviewed (22five Jewish women and 225 Arab women). When approached 3 months later, nine.97% (23 Arab women and 22 Jewish women) of those interviewed did non reply the follow-up survey. Therefore, the response rate for the second interview was also 90%. This left 203 Arab women and 202 Jewish women in the follow-up sample. The non-respondent women were non significantly dissimilar from those that agreed to answer the questionnaire 4 months after childbirth regarding age, education, income, work status, number of children and obstetric characteristics.

The questionnaire included 9 parts: socioeconomic and demographic status, obstetric characteristics, social networks and support, negative social interactions, perceptions of customs and traditions intended to help the female parent cope after childbirth, marital satisfaction, sense of parental competence, breastfeeding and wellness outcomes. The questionnaire was developed based on previous questionnaires and qualitative interviews with mothers from these population groups [22]. The original Hebrew questionnaire was translated into Arabic and dorsum-translated into Hebrew to assure the correct translation. A pretest was performed for both the Hebrew and Arabic versions of the questionnaire. Very pocket-sized changes were made to the two versions as a consequence of the pretest. The second interview utilized a shorter version of the questionnaire with a focus on wellness outcomes.

Variables measured

Socioeconomic and demographic status

Included age, education, ethnic group (Arab or Jewish), years of union, work condition (work out of abode or not), income (above average, average or below average—compared to Israel'south net mean household income of xiv,000 New Israeli Shekels), and identify of residence (town or village).

Obstetric characteristics

Described if the pregnancy was accomplished naturally or with medical assistance, if the delivery was normal or assisted (vacuum, forceps, elective or emergency caesarean section), if the mother fully or partially breastfed 1 month later on childbirth, and number of children.

Social support

A social support scale was created by combining eleven items from Sherbourne & Stewart (1991) that were adapted to adequately mensurate social support later on childbirth, and 4 items that were developed using findings from the initial qualitative study. The scale included three items depicting emotional support and eight items depicting instrumental support (See supplementary file ane).

The 4 additional items measured instrumental social support and inquired about having someone to help the mother have intendance of her older children, help accept care of the baby, aid and so the female parent could sleep and teach the mother how to accept intendance of the baby and herself.

The available answers were on a range of five, from 'never' (one) to 'always' (five). Cronbach's alpha was 0.84, 0.82 and 0.89 for instrumental, emotional and general social support (mean of both types of support) amid Jewish women respectively, and 0.92, 0.85, and 0.92, respectively amongst Arab women.

Negative interactions

The 19-detail negative interaction questionnaire was based on Brooks and Dunkel'due south 2011 model of social negativity [xv]. The questionnaire used a five-bespeak Likert scale and included iii dimensions: conflicts (eight items), insensitivity (7 items), and interference (4 items). The items were based on preliminary qualitative interviews and two previous studies on social support [24, 25, 22]. Principal component cistron analysis was performed. Three components emerged fitting the theoretical model. Cronbach's blastoff was calculated separately for each component and for the entire scale. Among Jewish women, Cronbach's alpha values were 0.95, 0.94, 0.83, and 0.96 for conflicts, insensitivity, interference, and the total calibration, respectively. For Arab women, they were 0.94, 0.94, 0.74 and 0.96 respectively. Principal component assay was performed with Varimax rotation. The assay fitted the theoretical sub groups in both languages (Hebrew and Standard arabic) explaining 67.4 and 64% of variance respectively. (See supplementary file 1).

Sources of support and interactions

The women were asked to rate the levels of support and negative interactions they experienced from the various people effectually them—spouse, family, the spouses' family, friends, neighbors and acquaintances—on a v-level scale from 'does not assist at all' (1) to 'is very helpful' (five). (See supplementary file 1).

Perceptions of customs

This variable described how the women were impacted by postpartum customs and was measured using nineteen items adult from the qualitative interviews. Women had to charge per unit their agreement with the items (i.e. "To what extent do the customs and traditions that are performed for postpartum women enable y'all to rest" and "…cause yous to be stressed") on a scale of 5 from 'very much' (1) to 'not at all' (five). Four items were in the opposite direction and were reversed for analysis. Cronbach'due south alpha was 0.84 among Jewish women and 0.90 amid Arab women. (See supplementary file ane).

Self-reported health (SRH)

The women were asked to rate their current general health on a four-level scale, from very good to non good. For the logistic regression analysis, very adept health was coded as 1 and the other three levels were coded as 0, equally a loftier percentage of women (76% of Jewish women and 67% of Arab women) rated their wellness equally very good and only a small percentage as less than very good.

Health problems

The women were presented with a listing of 12 problems and asked to rate if they suffered from each problem, on a v-level scale, from 'not at all' (i) to 'very much' (five). The issues included: muscle pain, tummy pain, lower back pain, neck and shoulder pain, bug sleeping, pain in ballocks, constipation, emotional burnout, and feeling worried, cross and stressed [1]. A mean score was calculated iv months after childbirth with a Cronbach's alpha of 0.91 for Jewish women and 0.83 for Arab women. (See supplementary file 1).

Statistical analysis

Analyses were performed with SPSS V21. T-examination, chi² tests, Man-Whitney and Wilcoxon tests were used to mensurate differences between Arab and Jewish women and between the get-go month and quaternary calendar month subsequently childbirth. Spearman'south correlations were used to examine the human relationship between wellness outcomes and social support, negative interactions and perceptions of customs and traditions. Multivariate linear regression models were run to assess the variables predicting health problems 4 months after childbirth and logistic regression models were run to appraise factors predicting SRH 4 months later on childbirth.

Results

Jewish (northward = 202) and Arab (n = 203) women were interviewed 1 month (4 to half dozen weeks) after childbirth and four months later childbirth. Table 1 presents socio-demographic characteristics, obstetric characteristics and statistical differences betwixt the two ethnic groups. The Arab women were about ii years younger than the Jewish women. All were married with a mean duration of 5 years and there was no difference in number of children between the two groups. A higher percent of Jewish women worked out of the home and had an academic instruction whereas, a higher per centum of Arab women breastfeed a calendar month after childbirth. All the women reported being healthy and having a healthy baby born afterwards the 37th calendar week of pregnancy.

Tabular array 1 Socioeconomic and obstetric characteristics of the study population by group (Mean, Standard Departure or Percent)

Total size table

Social support and negative social interactions 1 month after childbirth are presented in Table 2. No difference in the level of emotional support was constitute betwixt the two groups, however, Jewish women reported significantly college levels of full general positive social support and instrumental positive support. Both Arab and Jewish women received high levels of support from their families, all the same, Jewish women reported significantly college levels of back up from their partners than Arab women.

Table 2 Social support, negative interactions and perceptions of customs among Jewish and Arab women, one month after childbirth (Hateful, Standard Deviation, Human-Whitney Examination)

Full size tabular array

When asked near the negative interactions, Arab women reported experiencing significantly higher levels of negative interactions for all three subcategories: conflict, insensitivity, and interference. Among the Arab women, the chief source of these negative interactions was the married man's family unit. Neighbors, friends, family unit, and partners did not serve as major sources of negative interactions for either grouping.

Considering the women's perceptions of traditions and customs intended to offer support after childbirth, Jewish women had significantly more positive perceptions than Arab women (mean = 4.34 and mean = iii.13 respectively).

Table 3 presents the two self-written report health outcomes measured at both i and four months later on childbirth. Overall, Arab women reported worse wellness compared to Jewish women.

Table 3 Self-reported health outcomes i versus four months after childbirth in Jewish and Arab women (Mean, SD, T-Test, Wilcoxon Examination)

Total size table

The showtime measure included mental and physical health problems. A mean score for 12 wellness bug was calculated on a range of 0–v. The number of health problems reported declined significantly from the first to the second interview among both groups. Arab women reported significantly higher levels of mental issues 1 month after childbirth compared to Jewish women (mean = 2.26 and mean = 2.04, respectively). At that place were no other significant differences in health bug between the 2 groups at either time point.

Between the kickoff and fourth month afterwards childbirth, cocky-reported health (SRH) improved significantly amidst Arab women but remained the same for Jewish women who had significantly higher SRH than Arab women at both time points.

Associations betwixt social support, negative social interactions and perceptions of customs at ane month after childbirth and health outcomes iv months later childbirth are shown in Table four. Amidst both Jewish and Arab women, social support was associated negatively with health bug and positively with SRH, suggesting that higher levels of social support predict amend health. On the other manus, negative interactions had the contrary effect for both groups, suggesting that women that experience negative interactions at ane calendar month have worse health four months afterwards childbirth.

Table 4 Associations between social interactions at one calendar month postpartum and health measures at four months postpartum in Jewish and Arab women (Spearman correlations)

Total size table

Perceptions of customs and traditions were associated with both health measures in both groups. Women that reported more positive perceptions of customs one month after childbirth also reported better SRH and lower levels of health problems 4 months subsequently childbirth. These associations were stronger among Arab women.

Multivariate regressions, with the health measures as the dependent variables, were performed to control for other variables (Tables v & 6). Overall, both social back up and negative interactions 1 month subsequently childbirth predicted health outcomes at 4 months in opposing directions afterward adjusting for age, education, type of delivery and population grouping with notable differences being found between the 2 groups.

Table 5 Variables predicting cocky-reported health four months later on childbirth (multivariate logistic regression)

Full size table

Table vi Variables predicting wellness issues four months afterward childbirth, linear multivariate regression

Full size tabular array

Social support significantly predicted better SRH in both Jewish and Arab women (OR 2.33, CI 1.38–iii.93 and 1.59, CI 1.01–two.46; Table 5), however, social support only predicted fewer health issues amongst Jewish women (Table 6). An contrary motion picture was observed for negative social interactions. Negative interactions predicted college levels of wellness problems in both Arab and Jewish women (Table 6). Too, higher levels of negative interactions predicted lower levels of SRH among Arab women (OR 0.32, CI 0.19–0.54; Table 5). However, this association was not observed amongst Jewish women. Positive perceptions of customs and traditions were associated with higher SRH in Jewish women and fewer health issues in both groups (Tables five & half dozen).

In a regression model including both population groups, Jewish women have significantly lower levels of health bug and a higher chance of reporting amend SRH compared to Arab women, later adjusting for all other variables.

Give-and-take

The present study explored the relationship betwixt social back up, negative social interactions and perception of customs and maternal wellness in Arab and Jewish women. By establishing temporality, this study was able to build upon the literature by providing show for a predictive relationship betwixt social back up, negative social interactions and perception of customs and both mental and physical health.

In general, postpartum women who experienced higher levels of social support reported fewer health bug and ameliorate SRH, with the contrary being truthful for negative social interactions.

Amid Jewish women, social support was found to predict ameliorate SRH and fewer health bug. Nevertheless, among Arab women social support only significantly predicted SRH, not health bug, suggesting that social support may be more important for predicting health bug amongst Jewish women.

The literature extensively reinforces the finding that social support positively impacts women's physical and mental health in the postpartum period [3, 26, 27, 28]. Yet, information technology is of import to note that individualist societies accept had greater representation in the literature, which may explicate the lack of reflection of these associations among the Arab women in the present study.

The finding that negative interactions predict college levels of health problems amidst both Arab and Jewish women was supported by the literature [29]. Studies have shown negative interactions to be associated with physiological responses that increase the risk of developing poor health, decreased feelings of self-control and cocky-esteem, and increased mood and anxiety disorders [xxx, 31].

For Arab women, it was also plant that negative interactions predict lower levels of SRH. This association was not present in Jewish women, indicating that negative interactions may be more influential on wellness among Arab women. Interestingly, the negative affect of negative interactions on health was found to be greater than the positive touch of social support among Arab women. Studies have plant that although negative interactions usually occur less oftentimes than positive back up, they may significantly reduce health and well-existence and take a greater touch on on mental health than social support [32, 33, 34].

Perception of customs had an inverse human relationship with health bug, with more positive perceptions predicting fewer health bug and vice versa in both groups. The associations were stronger in Arab women, which may be a result of the magnitude and intensity of traditions practiced, as described in the introduction.

As noted, Arab order in Israel is going through a transition from traditional to more modern values. A recent study by Emad Gith (2018) [12], looked at postpartum depression (PPD) in traditional and modern Arab Israeli women. Virtually all of the women with PPD were plant to be closer to the modern end of the spectrum with the severity of PPD increasing with modernism. These findings are explained by the interpersonal disharmonize that accompanies dissonance between the views of new mothers and older generations, specially with the husband's mother and family. Information technology is of import to note that the present written report considered mental health outside of the context of PPD, highlighting the presence and importance of other mental health symptoms and their linkage to social interactions and cultural customs.

Preliminary qualitative research for this study revealed that many Arab women perceived their husbands' families equally very powerful and controlling and felt it difficult to become against their wishes, resulting in disharmonize with the mother-in-police and with their husbands [22]. Other studies have likewise found the relationship with the mother-in-law to take a large impact on the health of new mothers, revealing mental and physical health, marital conflict, and maternal self-efficacy to be associated with mother/daughter-in-law conflicts [19, 11, 35, 36].

By large, the Jewish society in Israel is modern and individualistic. Thus, individuals are seen as independent and autonomous with personal needs being valued earlier those of the grouping [12, 37]. This, along with more "traditional notions of family life" [38] (p.574) among Arab society, may be linked to the findings of the present written report, in that Jewish women have more than say-so over how they interact with others and the customs that they participate in [39]. Their ability to dictate the terms in which their social interactions occur is likely linked to their more than positive perceptions and the lesser extent to which they are affected past interactions and community. For case, in the preliminary inquiry Jewish women reported that they would freely tell their female parent in law if they did not want her to visit whereas, Arab women reported that they felt unable to do so.

In addition to these primary findings, important differences were also found between Arab and Jewish women in demographics and secondary outcomes. Arab women were on average younger and less likely to piece of work exterior of the home or have an academic level education than Jewish women, reinforcing differences in roles and expectations of women in these two cultures [12]. Arab women had significantly lower levels of SRH and more than health problems at 1 calendar month and 4 months afterwards giving birth when compared to Jewish women. Arab women'south lesser experience of social support—shown to protect emotional, physical and mental wellness later childbirth [26, 27, 28] may explain the poorer wellness outcomes among Arab women.

Sharing of anxieties and social support are protective of physical and mental wellness problems [40, 41]. It is possible that Arab women are less able to share their feelings openly due to cultural norms. In the Arab society, individual successes and failures reverberate strongly on the family unit of measurement which may result in the suppression of emotions and constraint of personal desires [12, 37].

Additionally, it is possible that the support the Arab women received was not always in line with their needs. Previous enquiry has shown that the positive influence of social support is negated if the support received is not cogitating of the women's truthful needs [42]. Although in transition to a more modern order, Arab society is often nevertheless traditional in family structure and the female role. Women are below their husbands in the family hierarchy and are expected to back up and cater to his needs and the needs of his family unit [43, 39, 44]. Thus, if they are in objection to the back up and cultural traditions being imposed on them by their husband's family unit, they are often not empowered to say so.

Strengths, limitations and future directions

The prospective nature of the written report established temporality assuasive for the predictive nature of the independent variables to be identified. Other study strengths include the matching of groups for SES, marital condition, and absence of PPD and the use of multivariate analysis to control for potential confounders.

As researcher bias can influence research study directions and conclusions [45], actions were taken to minimize the effect, such every bit grooming inquiry assistants to use consistent wording and tone and allow respondents to come to conclusions on their own. Additionally, the information was analysed and interpreted by researchers from three different ethnocultural and professional backgrounds, limiting the potential for researcher bias to influence the study'south conclusions.

It is important to annotation that the findings of this study are limited, in that, they may not be representative of all Jewish and Arab women in or outside of Northern State of israel and of import differences may exist at the private or community level. Further enquiry is warranted to understand the extent to which these findings employ in other areas of Israel and abroad.

In addition, future research should look to expand upon this knowledge and work to identify means in which to subtract the negative interactions that be in women'due south lives subsequently giving nascence. Potential strategies include facilitating the empowerment of Arab women, especially in the context of their health, and finding ways to increment opportunities and channels for social support for these women.

Conclusions

In conclusion, these findings highlight the impact of both negative and positive social interactions and cultural and societal context on postpartum maternal health. Health intendance practitioners should be aware of this human relationship and should work to exist agreement of, and sensitive to, the cultural differences and social circumstances of their patients in lodge to ensure they receive the highest level of care. Information technology is important for researchers and practitioners to continue to await deeper into the cultural context from which patients accessing public health care systems arise in club to provide constructive and equitable care.

Availability of data and materials

The datasets generated during and/or analysed during the current study are bachelor from the corresponding writer on reasonable asking. They are in Hebrew.

Abbreviations

SRH:

Self-reported health

OR:

Odds ratio

CI:

Confidence interval

MOH:

Ministry building of health

MCHC:

Mother and child health clinics

SES:

Socio-economic status

PPD:

Postpartum depression

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Acknowledgements

Nosotros would like to thanks all participants and Debi Kadosh for preparing the manuscript for submission.

Funding

No funding was available for this report.

Author data

Affiliations

1. School of Public Wellness, Faculty of Social Welfare and Health Sciences, University of Haifa, 31905, Mount Carmel, Haifa, Israel

   Sadie Puddister, Ola Ali-Saleh & Orna Businesswoman-Epel

2. Northern Region Health Office, Ministry building of Health, Nazareth, Israel

   Ola Ali-Saleh & Michal Cohen-Dar

Contributions

SP analyzed, interpreted and wrote the manuscript, including drafting the revisions. OAS designed the report, collected the data, analyzed, interpreted, and contributed to the writing of the manuscript. MCD helped to initiate the report and helped in interpreting the data and drafting the manuscript. OBE initiated the study and contributed to the design, analysis, interpretation, drafting and revisions of the manuscript. All authors take read and canonical the last version of the manuscript.

Corresponding author

Correspondence to Orna Baron-Epel.

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The written report was approved past the University of Haifa'southward ethics committee (approving # 057\14) and the Ministry building of Health ethics commission (blessing number xvi/2014).

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Not applicable.

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The authors declare that they have no competing interests.

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Puddister, S., Ali-Saleh, O., Cohen-Dar, M. et al. Health may be compromised past social interactions depending on civilisation among postpartum Arab and Jewish Israeli women. BMC Pregnancy Childbirth xx, 480 (2020). https://doi.org/10.1186/s12884-020-03168-4

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• Received: 26 September 2019

• Accepted: 11 August 2020

• Published: 21 August 2020

• DOI : https://doi.org/10.1186/s12884-020-03168-iv

Keywords

• Postpartum period
• Social interaction
• Maternal health
• Civilization
• Customs

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