Newborn Baby ClothesArmy Reserve Nurse Delivers Baby in Rural Uganda – United States Army Africa – Natural Fire 10 – AFRICOM

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Army Reserve Nurse Delivers Baby in Rural Uganda – United States Army Africa – Natural Fire 10 – AFRICOM

Image by US Army Africa
www.usaraf.army.mil

Caption: KITGUM, Uganda, Oct 20 — 1st. Lt. Victoria Lynn Watson (left) and Stella, the head midwife of the Pajimo Clinic in rural Kitgum, Uganda, work together to deliver a newborn. The 19-year-old mother arrived at the clinic run by U.S. and East African medical personnel and gave birth about 90 minutes later. Watson, a U.S. Army Reserve Soldier with the 7225th Medical Support Unit (MSU), is a labor and delivery nurse in her civilian occupation and was called upon to assist in the delivery. The mother asked Watson to name her son, and Watson chose the name "Cage." (Photo credit Maj. Corey Schultz, Army Reserve Communications.)

Full Story:

Army Reserve Nurse Delivers Baby in Rural Uganda

By Maj.Corey Schultz, U.S. Army Reserve Command

KITGUM, Uganda — When 1st Lt. Victoria Lynn Watson deployed to Uganda for Natural Fire 10, she never imagined using her labor and delivery nursing skills during the exercise.

But when a Ugandan woman, Linda, arrived in labor at Pajimo medical clinic, where the Army Reserve’s 7225th Medical Support Unit was partnering with East African medics to offer healthcare to the Kitgum community, Watson sprang into action.

She checked her watch. It was nearly 2:30 pm when medics hurried the 19-year-old expectant mother from the clinic gates where hundreds had gathered to receive care.

During the 10-day exercise, the medics run a daily clinic to treat upwards of 700 Ugandans a day for ailments such as arthritis, minor wounds, skin infections –and dental and optometry care. Soldiers from Uganda, Rwanda, Tanzania, Kenya and Burundi are working alongside U.S. troops on medical, dental and engineering projects in the Kitgum region. Meanwhile, each nation is also taking part in security training and a simulated disaster relief exercise.

While pregnancy was not a planned treatment, the Pajimo clinic staffs a midwife and Watson was eager to assist. If the U.S. Army Reserve officer were back home in Abilene, Texas, she would do the same.

"This is what I do. I’m a labor and delivery nurse in my civilian job," Watson said, hurrying past Ugandan families clutching medicines and awaiting dental checks, "This is what I live for."

Watson serves with the 7231st Medical Support Unit in Lubbock, Texas, but volunteered to augment the 7225th for Uganda.

Once in the clinics maternity ward, Watson and Pfc. Kendra Hinds, a U.S. Army Reserve medic from Lubbock, Texas, joined Stella, the Ugandan midwife. Stella asked the lieutenant to work with her to deliver the child.

Stella and her Ugandan assistant prepared the delivery room. Watson’s examined the woman – nine centimeters and having contractions. Her watch read 3 p.m.

Hinds never helped a woman give birth. So, Watson talked her through the exam as they felt the mother’s stomach to see where the baby was.

"You can feel the contractions," Watson said to Hines. "Her sides and belly get hard. Feel here…that’s the head. It’s in the right place, that’s good. The baby is aligned right."

The midwife, Stella Betty Lamono – who goes by Stella, produced a Pinnard Horn – a wooden listening device not often seen in America that is used to hear the baby’s heartbeat. Watson and Hinds took turns listening.

Then Stella posed a question.

"You are delivering," Stella said. "You should name the baby."

"OK, I’ll name the baby," Watson said, in a light-hearted way. "How about, let’s see…Gracie for a girl? Yes, I like Gracie."

"And a boy?" asked Stella.

"Okay, for a boy…Cage. I like Cage."

Stella translated. The mother smiled, amused despite her obvious discomfort. It was nearly 3:30 p.m., the baby was coming but the delivery team still had things to do. They tried to start an intravenous drip.

There was a problem, they couldn’t find a vein. They spoke with the mother and found she had not eaten anything for two days.

"She’s dehydrated, she needs something with sugar," Watson said.

Soldiers offered sweet powdered drink pack from their daily rations – MRE’s, such as lemon-flavored ice tea and a lemon-lime electrolyte drinks.

Watson stirred each drink in a green plastic cup and gave it to the mother, who drank thirstily.

The team then found a vein for an IV, the mother tried to relax. From time to time, she would lift a pink curtain and gaze through the window into the dusty yard. Things quieted.

Meanwhile, her sister arranged swaddling clothes on the receiving table at the other side of the room.

"How many weeks is she?" Hinds asked.

"Thirty-eight," Stella said, confidently.

Ugandan midwives determine the duration of the pregnancy by feeling the stomach for the size of the baby’s head versus the height of the fundus — how high the uterus has pressed upwards into the diaphragm.

"This is amazing," Watson said. "In the States, doctors run a sonogram over the belly, ask for the date of the last menstrual period, and go from there. We learn the ‘old school’ way, but we never actually do it like Stella has."

Certified Ugandan midwifes attend a three-year school, Stella said, herself a midwife with seven years experience who delivers up to 28 babies each month — often in rural clinics.

The contractions continued. The mother remained stoic despite the lack of any pain medicine. Sweat beaded on her face, veins throbbed along her neck. She would lay calm more moments, the moan softly and slap the nearby wall. Hinds grabbed a cloth and patted her face and held her hands through contractions.

"Most girls in the States would be yelling and hollering by now," Watson said.

Unlike in the States, the clinic had no monitors, electrical gadgetry or air conditioning. It did have clean water, sterilized equipment and a trained midwife, plus her U.S. counterparts.

It was around 4 p.m., when the mother groaned and slapped the wall again.

"She’s in second stage," Watson said. "All she has to do now is push."

A few minutes passed, the mother began to push – Hinds held her hand and continued to comfort her. Then came a loud cry from a healthy baby boy. It was 4:30 p.m.

Watson wiped him down. He waved his tiny hands and stared around the room with large, alert eyes. Stella tied up the stump of the umbilical cord

"You delivered the baby, what name did you pick for a baby boy,” Stella said, reminding Watson.

“Cage," Watson replied. "But I can’t name her baby. It’s her baby!"

Hinds placed the infant into his mother’s arms. The new mom smiled.

"What is she going to name him?" Watson asked. Stella translated. The mother answered –and Stella began to laugh.

"What did she say?" Watson asked.

"She decided she liked the name you picked," Stella said. "She named her little boy ‘Cage’."

Outside, U.S. and East African medics were closing up for the day, handing out the final doses of vitamins and routine medications, when they learned the good news. An officer took out the records reflecting the number of people treated, changing 714 to 715, to add Cage – Kitgum’s newest resident.

"It’s pretty amazing there’s a little one out here that I named and that I helped bring into this world," Watson said. "Pretty amazing."

To learn more about United States Army Africa or Natural Fire 10, visit us online at www.usaraf.army.mil

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Nativity (Novgorod late 15c Pavel Korin Museum)

Image by jimforest
Many people see Christ as a long-dead, myth-shrouded teacher who lives on only in fading memory, a man "risen from the dead" only in the sense that his teachings have survived. There are scholars busily at work trying to find out which words attributed to Jesus in the New Testament were actually said by him (not many, it turns out). Yet even skeptics celebrate Christmas with a special holiday meal and the exchange of gifts.

The problem of miracles doesn’t intrude, for what could be more normal than birth? If Jesus lived, then he was born, and so, with little or no faith in the rest of Christian doctrine, we can celebrate his birth, whatever our degree of faith. Pascha, with its miraculous resurrection from the grave, is more and more lost to us, but at least some of the joy of Christmas remains. Perhaps in the end the Nativity feast will lead us back to faith in all its richness. We will be rescued by Christmas.

The icon of Christ’s Nativity, ancient though it is, takes note of our "modern" problem. There (usually in the lower left hand corner) we find a morose, despondent Joseph listening to a wizened figure (but in the above example a young man) who represents what we might call "the voice of unenlightened reason." What is the old man whispering to Joseph? Something like: "A miracle? Surely you aren’t so foolish as to believe Mary conceived this child without a human father. But if not you, then who was it?" As we read the Gospel passages concerning Joseph, we are repeatedly reminded that he didn’t easily make leaps of faith.

Divine activity intrudes into our lives in such a mundane, physical way. A woman gives birth to a child, as women have been doing since Eve. Joseph has witnessed that birth and there is nothing different about it, unless it be that it occurred in abject circumstances, far from home, in a cave in which animals are kept. Joseph has had his dreams, he has heard angelic voices, he has been reassured in a variety of ways that the child born of Mary is none other than the Awaited One, the Anointed, God’s Son. But belief comes hard. Giving birth is arduous, as we see in Mary’s reclining figure, resting after labor — and so is the labor to believe. Mary has completed this stage of her struggle, but Joseph still grapples with his.

The theme is not only in Joseph’s bewildered face. The rigorous black of the cave of Christ’s birth in the center of the icon represents all human disbelief, all fear, all hopelessness. In the midst of a starless night in the cave of our despair, Christ, "the Sun of Truth," enters history having been clothed in flesh in Mary’s body. It is just as the Evangelist John said in the beginning of his Gospel: "The light shines in the darkness and the darkness cannot overcome it."

The Nativity icon is in sharp contrast to the sentimental imagery we are used to in western Christmas art. In the icon there is no charming Bethlehem bathed in the light of the nativity star but only a rugged mountain with a few plants. The austere mountain suggests a hard, unwelcoming world in which survival is a real battle — the world since our expulsion from Paradise.

The most prominent figure in the icon is Mary, framed by the red blanket she is resting on — red: the color of life, the color of blood. Orthodox Christians call her the Theotokos, a Greek word meaning God-bearer or Mother of God. Her quiet but wholehearted assent to the invitation brought to her by the Archangel Gabriel has led her to Bethlehem, making a cave at the edge of a peasant village the center of the universe. He who was distant has come near, first filling her body, now visible in the flesh.

As is usual in iconography, the main event is moved to the foreground, free of its surroundings. So the cave is placed behind rather than around Mary and her child.

The Gospel records that Christ’s birth occurred in a cave that was being used as a stable. In fact the cave still exists in Bethlehem. Countless pilgrims have prayed there over the centuries. But it no longer looks like the cave it was. In the fourth century, at the Emperor Constantine’s order, the cave was transformed into a chapel. At the same time, above the cave, a basilica was built.

We see in the icon that Christ’s birth is not only for us, but for all creation. The donkey and the ox, both gazing at the newborn child, recall the opening verses of the Prophet Isaiah: ‘An ox knows its owner and a donkey its master’s manger…" They also represent "all creatures great and small," endangered, punished and exploited by human beings. They too are victims of the Fall. Christ’s Nativity is for them as well as for us.

There is something about the way Mary turns away from her son that makes us aware of a struggle different than Joseph is experiencing. She knows very well her child has no human Father, but is anxious about her child’s future. She can see in the circumstances of his birth that his way of ruling is nothing like the way kings rule. The ruler of all rules from a manger in a stable. His death on the cross will not surprise her. It is implied in his birth.

We see that the Christ child’s body is wrapped "in swaddling clothes." In icons of Christ’s burial, you will see he is wearing similar bands of cloth. We also see them around Lazarus, in the icon of his raising by Christ. In the Nativity icon, the manger looks much like a coffin. In this way, the icon links birth and death. The poet Rilke says we bear our death within us from the moment of birth. The icon of the Nativity says the same. Our life is one piece and its length of much less importance than its purity and truthfulness.

Some versions of the icon show more details, some less.

Normally in the icon we see several angels worshiping God-become-man. Though we ourselves are rarely aware of the presence of angels, they are deeply enmeshed in our history and we know some of them by name. This momentous event is for them as well as us.

Often the icon includes the three wise men who have come from far off, whose close attention to activity in the heavens made them come on pilgrimage in order to pay homage to a king who belongs not to one people, but to all people; not to one age, but to all ages. They represent the world beyond Judaism.

Then there are the shepherds, simple people who have been summoned by angels. Throughout history it has in fact been the simple people who have been most uncompromised in their response to the Gospel, who have not buried God in footnotes. It was not the wise men, but the shepherds who were permitted to hear the choir of angels singing God’s praise.

On the bottom right of the icon often there are one or two midwives washing the newborn baby. The detail is based on apocryphal texts concerning Joseph’s arrangements for the birth. Those who know the Old Testament will recall the disobedience of midwives to the Egyptian Pharaoh; thanks to a brave midwife, Moses was not murdered at birth. In the Nativity icon the midwife’s presence has another still more important function, underscoring Christ’s full participation in human nature.

Iconographers may leave out or alter various details, but always there is a ray of divine light that connects heaven with the baby. The partially revealed circle at the very top of the icon symbolizes God the Father, the small circle within the descending ray represents the Holy Spirit, while the child is the Second Person of the Holy Trinity, the Son. At every turn, from iconography to liturgical text to the physical gesture of crossing oneself, the Church has always sought to confess God in the Holy Trinity.

The symbol is also connected with the star that led the magi to the cave.

Orthodoxy often speaks of Christ in terms of light and this, too, is suggested by the ray connecting heaven to the manger. "Our Savior, the dayspring from on high, has visited us, and we who were in shadow and in darkness have found the truth," the Church sings on Christmas, the Feast of Christ’s Nativity According to the Flesh.

The iconographic portrayal of Christ’s birth is not without radical social implications. Christ’s birth occurred where it did, we are told by Matthew, "because there was no room in the inn." He who welcomes all is himself unwelcome. From the moment of his birth, he is something like a refugee, as indeed he soon will be in the very strict sense of the word, fleeing to Egypt with Mary and Joseph, as they seek a safe distance from the murderous Herod. Later in life he will say to his followers, revealing one of the criteria of salvation, "I was homeless and you took me in."

The icon reminds us that we are saved not by our achievements, but by our participation in the mercy of God — God’s hospitality. If we turn our backs on the homeless and those without the necessities of life, we will end up with nothing more than ideas and slogans and find ourselves lost in the icon’s starless cave.

We return at the end to the two figures at the heart of the icon. Mary, fulfilling Eve’s destiny, has given birth to Jesus Christ, a child who is God incarnate, a child in whom each of us finds our true self, a child who is the measure of all things. It is not the Messiah the Jews of those days expected — or the Christ many Christians of the modern world would have preferred. God, whom we often refer to as all-mighty, reveals himself in poverty and vulnerability. Christmas is a revelation of the self-emptying love of God.

* * *
an extract from Praying with Icons by Jim Forest; revised edition, Orbis Books, 2008
* * *

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Question–: what brand of laundry detergent to you recommend for newborn baby clothes?
i haven’t had my son yet, i’m just getting everything ready for him. i’m not a big fan of the dreft smell at all so if theres something else i can use thats just as good that’d be great! any suggestions?

The following is the answer: (Hint: For answers, no site audit.)

Answer by jigfam
pure soap flakes like Lux.

Answer by JillyBean
Something unscented…so he doesn’t development allergies. Tide makes an unscented. The trick for baby clothes is to give it a double rinse. That way every little bit of soap is rinsed out.

Answer by gemhom88
you cant beat fairy non bio, its the most gentle. i used it till my daughter was around 3-4 months old.

Answer by Alicia
i always used anything without scent. most brands have it. purex, all, tide, wisk. however i also found that purex was the cheapest. and downey also makes scent frr faric softener

Answer by toanypassingfad
If you don’t like Dreft (which you certainly do not have to use), any scent-free, dye-free detergent is fine. I think most brands make a variety of it.

Answer by Gagazine.com
Choose the ones that are unscented because they are the ones that are most friendly to your baby’s skin. Use the same rule when choosing other baby products like baby wipes. There are also detergent brands that are specifically designed for babies and these are usually recommended for baby’s with very sensitive skin.

Answer by I ﾚo√乇 Mason! My 9-9-09 baby!
All Free & Clear…Very cheap, very effective.

I like the Dreft smell, but I find that almost all detergents that are marketed for baby clothing do not do a very good job at clearning.

I like to wash my son’s clothes in the fragrance/dye free All and then pop in a Dreft dryer sheet to scent the clothes… I’m sure they make other baby-safe dryer sheets if you were interested in doing something like that.

Answer by pregnant with first baby
I will be using powder called fairy, it’s gentle enough for newborn babies but strong enough to get clothes perfectly clean

Answer by Lilli
My kids had no problem with regular laundry detergent. If I were you, I would try washing a few things in whatever you normally use and see if they have a problem with it. Most babies do NOT have issues with regular detergent. Then, if your baby does get a rash, you can buy something milder. Regular old Tide is one of the most gentle detergents for people with skin issues out there, believe it or not.

Answer by Torrejon
unscented laundry detergent
avoid fabric softeners since they can be a skin irritant

What do you think? Answer below!

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