Sustaining Sisterhood: Overcoming Identity Politics and Divisions in the Doula Community
In the ever-evolving field of birth work, we are no strangers to passionate discussions, deep introspection, and the pursuit of justice. However, recently, identity politics has taken over doulas’ discussions, threatening to divide us and break doulas’ sisterhood. A post I recently read in an active doulas group has received tens of ‘likes’ and sympathizing comments, caught my attention:
“Doula’s work has been saturated with white supremacy, colonialism, capitalism, and cultural appropriation. The sacredness of this work is being lost right before our eyes.”
OUCH!
These words felt like an indictment of the very work I, and many of us, hold sacred. Pioneer doulas, while predominantly white due to systemic privileges that granted them access to education and resources, were far from being supremacists or colonialists. Instead, they were victims of the same patriarchal obstetric system that devalued traditional midwifery and dismissed the autonomy of ALL birthing individuals. These early birth workers, like many doulas nowadays, were activists who courageously challenged the male-dominated medical establishment, advocating for physiological childbirth and the empowerment of birthing people. Our work sought to reclaim and preserve the sacredness of birth. Far from perpetuating oppression, we work to dismantle it, creating pathways for more inclusive and respectful birth practices.
Here’s what the writer probably meant to say: Birth work has been saturated with agendas. Well, this is a true statement. Since a doula is an activist position, it must demonstrate an agenda.
Pioneer doulas, while predominantly white, were far from being supremacists or colonialists. We still are.
Doulas’ Agenda: A Legacy of Activism
Doulas are inherently activists. We have always held agendas:
- Preserving physiological childbirth and traditional midwifery practices.
- Challenging systemic injustices like colonialism, patriarchy, and capitalism inherent in the male-dominated obstetric field.
- Empowering birth givers and their partners to avoid unnecessary medical interventions infected with capitalists’ considerations and reclaim their agency in one of the most profound life experiences.
White Supremacy? Capitalism?
Our roots in activism are undeniable. The first birth workers, predominantly white women, emerged as a reflection of systemic privilege that granted access to education and resources. Like the first feminists, these women were not oppressors but rather victims of a patriarchal system who developed awareness and fought for liberation—for themselves and others. While the clients we primarily served were also white women who could afford this out-of-pocket service, it’s important not to mistake us for capitalists or white supremacists. As challengers to the system, doulas have long operated outside of mainstream structures, often unrecognized by insurance providers. It has made our services accessible only to a small percentage of the population and left many of us financially vulnerable, sacrificing financial independence while struggling to secure clients. In this way, doulas, regardless of background, often find themselves sharing the same systemic challenges as our BIPOC clients, united in being underserved and undervalued by larger institutions.
Cultural Appropriation or Appreciation?
Cultural appropriation by itself is not a bad thing. Some of its positive aspects include exposure to diverse traditions and practices that can enrich doulas. Using the Mexican Rebozo is a good example of respectful sharing and learning about other cultures with appreciation. I know many doulas ensure buying original rebozos to pay their respect. Cultural appropriation is often seen as “bad” when it disrespects or exploits a culture, especially if power dynamics and historical injustices are ignored. In the context of doula support, are they generally being ignored?
Take, for example, doulas’ sensitivity to gender equality. We’ve systematically changed our language to be gender-neutral language to include the LGBTQ community and now speak of Pregnant individuals, Birth Givers, and Expectant persons instead of Women. We say They instead of She, Chestfeeding instead of Breastfeeding, and Parents instead of Moms. Additionally, our advocacy shows increased awareness of obstetric harms and trauma inflicted on our BIPOC sisters. We’ve evolved to practice cultural appreciation and perceive birth activism as a social justice movement, and it’s inspiring.
It’s true: our efforts to resist the medicalized model of childbirth sometimes cast shadows of judgment. When we idealized unmedicated vaginal births as “natural,” we inadvertently judged those who chose pain medication or cesareans. This narrative, while intended to empower, also alienates. I hear you. It’s painful. As a leader in the doula community, I am committed to stopping passing this judgment and fostering inclusivity.
So how and when did doulas become the villain? And whose interest is it?
We’ve changed our language and now speak of Pregnant individuals, Birth Givers, and Expectant persons instead of Women, They instead of She, Chestfeeding instead of Breastfeeding, and Parents instead of Moms.
From Activism to Division: A Personal Reflection
Two years ago, during a professional development workshop on diversity and inclusion, I learned I was a “white supremacist,” “colonialist,” and “oppressor.” It wasn’t a personal accusation, of course. Labeling was enabled through association and categorization, not based on my views. Nevertheless, these words landed heavily on me—a Jewish woman whose family fled Europe and endured the loss of land, property, and lives. My husband’s family fled the Spanish Inquisition. As a couple, we’ve been through the difficulties of first-generation immigrants who left their country to avoid being part of systemic oppression – the Palestinian occupation.
During the Q&A session, I shared this context with the speaker, only to be told that my response reflected “white fragility,” disrupting my growth.
OUCH!
This brings me back to that doula group post. What struck me most wasn’t just the sweeping accusations but what I’ve seen as “being lost right before our eyes.”
- Sisterhood: The bond that unites us in our shared mission to support birth givers and change the maternal care system.
- Context and Reason: The ability to think critically and engage in meaningful dialogue.
- Conversation: The willingness to listen, learn, and grow from one another.
- Compassion: For ourselves, others, and our shared histories’ complexities.
Who Benefits From Division?
We must ask ourselves: Who thrives when we are divided, when sisterhood is fractured, and accusations replace reason?
This division serves those who profit from chaos. Those who fear the unity and collective power of doulas and birth workers come together to demand systemic change. Those who fear the power of a united front understand that when we come together, we can demand systemic change, challenge oppressive practices, and advocate for the rights and well-being of birthing individuals on a much larger scale. Division dilutes our voice, slows progress, and keeps us from addressing the very systems that perpetuate inequity, control, and harm in maternal care. Division compromises our mission.
Reclaiming Our Sacred Birth Work
Let’s return to what unites us: our commitment to empowering birth givers, preserving the sacredness of physiological childbirth, and creating a community rooted in compassion and understanding.
Together, we can confront systemic injustices without losing sight of the sacred sisterhood that makes our work transformative.
Let’s keep the conversation going. What does reclaiming sisterhood look like to you in birth work? Share your thoughts in the comments.
Photo by Robin Jonathan Deutsch on Unsplash
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