Vozes de fronteira : saberes e práticas das doulas na transformação do modelo obstétrico hegemônico no Brasil

Abstract

KI ŨN KATXIN1: Vãnhlál tõ tá tõ ẽ klã ve kũ tõ lẽl ke jó lánlál mẽ ve kũ ẽ txõ to ẽnh jágkle han kabel te vũ tagtũtõ to légle tẽ, ẽ txõ vel dén mẽ ve blé zógpalag jó te vũ katxin tẽ, ẽnh jágkle te ki vũ vel ũ tõ tá tõ ẽ klã ve kũ tõ lẽl ke jó tõ gó tõ ‘Brasil’ mẽ te vũ ha like tẽ. Ẽ txõ dén jé txul te vũ: 1) ũ tõ tá tõ ẽ klã ve kũ tõ lẽl ge jó tõ gó tõ ‘Brasil’ mẽ dén kághan ge jó mẽ nãli lánlán jó ló ta u tẽ tẽ; 2) ũ tõ tá tõ ẽ klã ve kũ tõ lẽl jó tõ ‘brasileiro’ te óg tõ dén mẽ kághan jó lánlál te mẽ nãli kónã; 3) dén u jóggy vã ũ tõ tá tõ ẽ klã ve kũ tõ lẽl ke mũ tõ brasileiro óg tõ dén u mẽ kághan jó te mẽ nãli lánlán; 4) de kũ dén ũ mẽ te kághan ke te tõ li tõ ken kómãg kég ke jó te mẽ nãli kónã kũ mẽ lánlán mẽ te ve te jé. Gó tõ ‘Brasil’ te ki plõg tõ 1980 hã ta ka, ũ tõ tá tõ ẽ klã kágve kũ tõ lẽl kég ke mũ te óg tõ tóg te mẽ tẽg ha vã, ha to dén mẽ kághal jyjy ha vũ ‘Rede Cegonha (2011)’ kég ke mũ, pa'i tõ ‘Dilma Rousseff’, zi ha vũ mẽ to vẽ kũ dén te tõ mẽ vanh un jó vã ha kũ vãha tá klã nẽ te mẽ óg tõ lẽl kég ke ha vã. Plõg tõ 2016 ka, dén mẽ kághál te ẽ tõ mẽ ve kan tẽ kũ ta vãha vãnhgõ tẽ, vel ha ka ũ tõ tá tõ ẽ klã ve kũ tõ lẽl mũ tõ gó tõ ‘Brasil’ mẽ tẽ te vãha hãba te mẽ ve tõ óg mẽ mã kan jó vã like te jé ũ tõ ãggágtag gég ke mũ tõ tóg ki nõdẽ te óg tõ mẽ kabén gég ke jó vã. Ũ tõ tá tõ ẽ klã ve kũ tõ lẽl ke mũ te óg tõ ẽ jógzén ge jó blé ẽ tõ dén kághan ge jó te mẽ kabel te vũ tõ dén kyl tõ gám ke hã ta like ta tẽ, óg blé mẽ vẽ kũ mẽ zé vãnkle jó te vũ tagtũ to légle tẽ ũ tõ tá tõ ẽ klã ve kũ tõ lẽl ge jó mẽ lánlán te vũ mẽ vãnhkalyglyg hũ óg tõ vin te vũ vã jã like tẽ vãha like te jé pa'i te óg tõ ũ tõ tá tõ ẽ klã ve kũ tõ lẽl ke mũ tõ ‘brasileiras’ te óg mẽ ve kũ tẽn jé li tõ ken jó vã. Dén lánlál tóg te jé ũ óg tõ dén mẽ lánlál te mẽ nãli vãtxõ vãgzun kũ vel dén txi mẽ kabel te mẽ ve kũ to ẽ jágkle ũ han like te jé ũ tõ tá tõ ẽ klã ve kũ tõ lẽl kég ke jó lánlál tũ vũ tẽ hã tõ óg ẽ jãnky ha tõ mẽ kabén gég jó tẽ (MONTYSUMA e MOSER, 2015) ũ liken kũ dén mẽ hánhan ge jó te vũ mẽ lánlán kũ tẽ (SCOTT, 1998). Dén te mẽ to vãnhlánlál te mẽ ve kũ vel dén jógpalag ge jó te tõ mẽ vãtxo vãgzun kũ tõ ũn pil han kũ mẽ tẽn gég ke jé ta vũ tẽ (HARAWAY, 1995; HARDING, 1993 E 2002; SALGADO, 2008), tá óg lanhlanh kũ vel dén mẽ kághan ge jó jyjy tõ ‘latino-americanas’ (LUGONES, 2008; 2014; ANZALDÚA, 1987) kũ vel lanhlanh ge jó (QUIJANO, 2009; MIGNOLO, 2010; MALDONADO-TORRES, 2009). To ãkle-katxin: tá klã tõ lẽl ke mũ, ẽ klã ve tõ lẽl, tá óg jákle to vẽ jó, lanhlanh ge jó to ãkle, ãgzẽn ge jó blé vãnhklãg ge jó.

ABSTRACT: From the experiences narrated by seven doulas, this study analyzes the advances and the limits of knowledge and practices of performance of doulas in Brazil. I am interested in: 1) systematizing aspects of the doulas trajectory in Brazil; 2) to find out what are the knowledge and practices of the Brazilian doulas; 3) present the challenges for insertion of doulas in the Brazilian obstetric scenario; to locate what prevents them from effecting a transformative process in the Brazilian hegemonic model of childbirth care, the biomedical. Acting in Brazil since the 1980s, the presence of the doulas began to consolidate after the implementation of the program Rede Cegonha (2011) in the Dilma Rousseff government, which bring them as light technologies that contribute to improving the health of pregnant women. In 2016, with the growth and strengthening of the category, the existence of doulas in Brazil was heavily mediatized as a result of the clashes between them and the category of doctors. For a narrative from the experiences of the doulas, this is the echo of their voices, semi-structured interviews were conducted with seven doulas who at different times and circumstances had an active participation in the organization of Brazilian doulas. For data collection and analysis, the oral history methodology was used in which the subjectivity of doulas is evidenced through oral reports (MONTYSUMA and MOSER, 2015) and their historicized experiences (SCOTT, 1998). This research is interdisciplinary and is based on the feminist epistemological perspectives (HARAWAY, 1995, HARDING, 1993 AND 2002, SALGADO, 2008), decolonial and feminist Latin American epistemological perspectives (LUGONES, 2008, 2014, ANZALDÚA, 1987) and decolonial perspectives (MIGNOLO, 2010; MALDONADO-TORRES, 2009).