Well, I was enjoying the lovely fall colors, the warm days and crisp nights– and then that jerk Winter crept up and put an ice cube down my shirt. So, while I huddle here, fingers frozen, I thought it would be interesting to take a look at how traditional artic cultures deal with infant carrying in the freezing temperatures. There seem to be two main approaches: a soft carrier that shares body heat between child and caregiver which we’ll cover in this post; and a hard carrier that creates a micro-climate for the baby that I will cover in a future post. Continue reading
In 1986, a study was published concluding that three hours of “supplemental” carrying reduced crying in newborns. The results sound impressive: infants in the supplemental carrying group cried 43% less overall and 51% less during the evening hours than infants who were not given supplemental carrying. Contemporary babywearers often share these statistics to encourage people to try using infant carriers.
But is that really accurate? What does the article really say? What has subsequent research shown? Why is crying such a big deal? If babywearing doesn’t reduce crying, is it worth it to try it? Continue reading
Online communities can bridge nationalities and culture. They have their own lexicons, taboos, and beliefs. There are many online communities focused on babywearing, High End Babywearing is one that values carriers for their utility, as objects (even art), and for their monetary value. Carriers as investment pieces. Carriers as status symbols within their closed community. This interview was originally posted in Iowa City Babywearer’s blog, August 20th, 2015. Republished with permission of Kelsey Sandeno.
Today I interviewed Kelsey Sandeno about the world of High-End Babywearing. We discussed the distinctions between High End (HE), Highly Sought After (HSA), and Hard-To-Find (HTF) carriers, as well as some of the jargon found in High-End Babywearing communities. Continue reading
In 2004, Alma Gottlieb published a unique ethnography on the babies of the Beng people in Côte d’Ivoire. The majority of ethnographies focus on the culture of adults or verbal children. Babies, if considered at all, are described in the context of their relationships to adults and older children. Gottlieb’s work focus on infants as the subject in The Afterlife is Where We Come From: The Culture of Infancy in West Africa. I hope that her work inspires more ethnographic research into the cultures of infancy around the world. For me at least, the subject is endlessly fascinating. I recommend the book to everyone interested in anthropology, parenting, or infants.