Birth on the Threshold

Birth on the Threshold
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Even childbirth is affected by globalization—and in India, as elsewhere, the trend is away from home births, assisted by midwives, toward hospital births with increasing reliance on new technologies. And yet, as this work of critical feminist ethnography clearly demonstrates, the global spread of biomedical models of childbirth has not brought forth one monolithic form of «modern birth.» Focusing on the birth experiences of lower-class women in the South Indian state of Tamil Nadu, <I>Birth on the Threshold </I>reveals the complex and unique ways in which modernity emerges in local contexts. <br /><br />Through vivid description and animated dialogue, this book conveys the birth stories of the women of Tamil Nadu in their own voices, emphasizing their critiques of and aspirations for modern births today. In light of these stories, author Cecilia Van Hollen explores larger questions about how the structures of colonialism and postcolonial international and national development have helped to shape the form and meaning of birth for Indian women today. Ultimately, her book poses the question: How is gender—especially maternity—reconfigured as birth is transformed?

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Cecilia Van Hollen. Birth on the Threshold

Birth on the Threshold

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Birth on the Threshold

Cecilia Van Hollen

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The temple of Ellaiamman, a Hindu goddess whose temples reside on the edges of many Tamil villages and towns, lay on the western edge of Nochikuppam.57 Ellaiamman both defines the spatial parameters of the community and protects those inside the boundary from the dangers which lurk outside of it. She was a special goddess for the fisherpeople of Nochikuppam. Fishermen worshiped Ellaiamman before they set out in their boats; and as their boats pushed out to sea, they sometimes stood to look upon the tower (kōpuram) of the temple and pray. Some fisher-women took pots of milk out to the beach on Fridays and prayed to Ellaiamman from there. They then entered her temple and poured the milk onto the statue of the goddess as a form of worship (abishekam).

As a community grows, it tends to extend beyond the boundary on which Ellaiamman sits. But in Nochikuppam her temple remained the geographic marker of the community since a paved thoroughfare ran along the backside of the temple. The residential and commercial areas which lay on the other side of this main road were connected by paved roads, whereas the government-subsidized high-rise cement buildings and thatched huts of Nochikuppam were connected by footpaths which were dusty in the summer months and muddy and slippery during the monsoon season. Above these narrow footpaths brightly colored saris hung flapping in the sea breeze, drying on poles which connected one high-rise building to another.

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