Кормящая мать: история и современность мокрычного вскармливания

Woman who breastfeeds and cares for another's child

A wet nurse is a woman who breastfeeds and cares for another's child. Wet nurses are employed if the mother dies, or if she is unable or chooses not to nurse the child herself. Wet nursed children may be known as "milk siblings", and in some societies, the families are linked by a special relationship of milk kinship. Wet nursing existed in societies around the world until the invention of reliable formula milk in the 20th century. The practice has made a small comeback in the 21st century.

A wet nurse can help when a mother is unable or unwilling to breastfeed her baby. Before the development of infant formula in the 20th century, wet nursing could save a baby's life. There are many reasons why a mother is unable to produce sufficient breast milk, or in some cases to lactate at all. For example, she may have a chronic or acute illness, and either the illness itself, or the treatment for it, reduces or stops her milk. This absence of lactation may be temporary or permanent. There was a greater need for wet nurses when the rates of infant abandonment and maternal death, during and shortly after childbirth, were high. There was a concurrent availability of lactating women whose own babies had died. Some women chose not to breastfeed for social reasons. For upper class women, breastfeeding was considered unfashionable, in the sense that it not only prevented them from being able to wear the fashionable clothing of their time, but it was also thought to ruin their figures. Hiring a wet nurse was less expensive than having to hire someone else to help run the family business and/or take care of the family household duties in their place.

Wet nursing is an ancient practice, common to many societies. It has been linked to social class, where monarchies, the aristocracy, nobility, or upper classes had their children wet nursed for the benefit of the child's health, and sometimes in the hope of becoming pregnant again quickly. Exclusive breastfeeding inhibits ovulation in some women (lactational amenorrhea). Poor women, especially those who suffered the stigma of giving birth to an illegitimate child, sometimes had to give their baby up temporarily to a wet nurse, or permanently to another family. The woman herself might in turn become wet nurse to a wealthier family, while using part of her wages to pay her own child's wet nurse. From Roman times and into the present day, philosophers and thinkers alike have held the view that the important emotional bond between mother and child is threatened by the presence of a wet nurse. In pre modern times, it was incorrectly believed that wet nurses could pass on personality traits to infants, such as acquired characteristics.

Many cultures feature stories, historical or mythological, involving superhuman, supernatural, human, and in some instances, animal wet nurses. The Bible refers to Deborah, a nurse to Rebekah, wife of Isaac and mother of Jacob (Israel) and Esau, who appears to have lived as a member of the household all her days. (Genesis 35:8.) Midrashic commentaries on the Torah hold that the Egyptian princess Bithiah (Pharaoh's wife Asiya in the Islamic Hadith and Qur'an) attempted to wet nurse Moses, but he would take only his biological mother's milk. In Greek mythology, Eurycleia is the wet nurse of Odysseus. In Roman mythology, Caieta was the wet nurse of Aeneas. In Burmese mythology, Myaukhpet Shinma is the nat (spirit) representation of the wet nurse of King Tabinshwehti. In Hawaiian mythology, Nuakea is a beneficent goddess of lactation; her name became the title for a royal wet nurse, according to David Malo.

In ancient Rome, well to do households would have had wet nurses (Latin nutrices, singular nutrix) among their slaves and freedwomen, but some Roman women were wet nurses by profession, and the Digest of Roman law even refers to a wage dispute for wet nursing services (nutricia). The landmark known as the Columna Lactaria ("Milk Column") may have been a place where wet nurses could be hired. It was considered admirable for upperclass women to breastfeed their own children, but unusual and old fashioned in the Imperial era. Even women of the working classes or slaves might have their babies nursed, and the Roman era Greek gynecologist Soranus offers detailed advice on how to choose a wet nurse. Inscriptions such as religious dedications and epitaphs indicate that a nutrix would be proud of her profession. One even records a nutritor lactaneus, a male "milk nurse" who presumably used a bottle. Greek nurses were preferred, and the Romans believed that a baby who had a Greek nutrix could imbibe the language and grow up speaking Greek as fluently as Latin. The importance of the wet nurse to ancient Roman culture is indicated by the founding myth of Romulus and Remus, who were abandoned as infants but nursed by the she wolf, as portrayed in the famous Capitoline Wolf bronze sculpture. The goddess Rumina was invoked among other birth and child development deities to promote the flow of breast milk.

By the 1500s, a wealthy mother who did not use a wet nurse was worthy of remark in India. The child was not "put out" of the household; rather, the wet nurse was included within it. The imperial wet nurses of the Mughal court were given honours in the Turco Mongol tradition.

Wet nursing used to be commonplace in the United Kingdom. Working class women both provided and received wet nursing services. Taking care of babies was a well paid, respectable, and popular job for many working class women. In the 18th century, a woman would earn more money as a wet nurse than an average man could as a labourer. Up until the 19th century, most wet nursed infants were sent far from their families to live with their new caregiver for up to the first three years of their life. As many as 80% of wet nursed babies who lived like this died during infancy. There were two types of wet nurses by this time: those on poor relief, who struggled to provide sufficiently for themselves or their charges, and the professionals, who were well paid and respected. Upper class women tended to hire wet nurses to work within their own homes, as part of a large household of servants. Wet nurses also worked at foundling hospitals, establishments for abandoned children. Their own children would likely be sent away, normally brought up by the bottle rather than being breastfed. Valerie Fildes, author of Breasts, Bottle and Babies: A History of Infant Feeding, argues that "In effect, wealthy parents frequently 'bought' the life of their infant for the life of another." Wet nursing decreased in popularity during the mid 19th century, as medical journalists wrote about its previously undocumented dangers. Fildes argued that "Britain has been lumped together with the rest of Europe in any discussion of the qualities, terms of employment and conditions of the wet nurse, and particularly the abuses of which she was supposedly guilty." C. H. F. Routh, a medical journalist writing in the late 1850s, listed the evils of wet nursing, such as the abandonment of the wet nurses' own children, higher infant mortality, and an increased physical and moral risk to a nursed child. While this argument was not founded in any sort of proof, the emotional arguments of medical researchers, coupled with the protests of other critics, slowly increased public knowledge; the practice declined, replaced by maternal breastfeeding and bottle feeding.

Wet nursing was reported in France in the time of Louis XIV, the mid 17th century. By the 18th century, approximately 90% of infants were wet nursed, mostly sent away to live with their wet nurses. In Paris, only 1,000 of the 21,000 babies born in 1780 were nursed by their own mothers. The high demand for wet nurses coincided with the low wages and high rent prices of this era, which forced many women to have to work soon after childbirth. In 1874, the French government introduced a law named after fr, which "mandated that every infant placed with a paid guardian outside the parents' home be registered with the state so that the French government is able to monitor how many children are placed with wet nurses and how many wet nursed children have died". The Vaugirard hospital in Paris began to use mercury as a treatment; however, it could not be safely administered to infants.

British colonists brought the practice of wet nursing with them to North America. Workers in the 1900s demanded work contracts to provide stable wages. Wet nursing work was rarely consistent, wet nurses were stereotypically poor ladies from rural areas who offered their services for fees. The best source of evidence is found in the "help wanted" ads of newspapers, through complaints about wet nurses in magazines, and through medical journals that acted as employment agencies. (Sometimes both babies would be fathered by the same man, the slave owner; see Children of the plantation.) Visual representations of wet nursing practices in enslaved communities are most prevalent in representations of the Mammy archetype caricature. Images such as the one in this section represent both a historically accurate practice of enslaved black women wet nursing their owner's white children, as well as sometimes an exaggerated racist caricaturization of a stereotype of a "Mammy" character.

From the mid 1800s to the mid 1900s, and especially after World War I, thousands of Slovene peasant women migrated via Trieste to the cosmopolitan port city of Alexandria. There, these Aleksandrinka undertook various sorts of domestic work for elite Levantine households—"the highly mobile upper strata of Ottoman millets, Jewish, Maronites, Melkite active in international commerce". Enough served as wet nurses that this occupation became almost synonymous with Slovene domestic workers, which resulted in some stigma back home. Married women could leave Alexandria and return to their home village, where they would conceive and bear a child and leave the infant to the care of relatives or a hired wet nurse, while they returned to Egypt to seek new employment and a new charge to nurse. This constitutes the origin of the archetype of the aleksandrinka as a wet nurse, which came to overpower any other representation of the aleksandrinstvo, despite the fact that empirical evidence demonstrates that only a tiny fraction of alekandrinke at any time worked as wet nurses. The majority of aleksandrinke were working as nannies or chamber maids, they were not breastfeeding the children they were taking care of. The emphasis on lactaction, which marks the hypersexualization of the aleksandrinstvo, was part of the rhetorical stigma surrounding this phenomenon in Slovenia. Islam has a highly codified system of milk kinship known as rada. George III of the United Kingdom, born two months premature, had a wet nurse whom he so valued all his life, that her daughter was appointed laundress to the Royal Household, "a sinecure place of great emolument". Mothers who nurse each other's babies are engaging in a reciprocal act known as cross nursing or co nursing.

In contemporary affluent Western societies such as the United States, the act of nursing a baby other than one's own often provokes cultural discomfort. When a mother is unable to nurse her own infant, an acceptable mediated substitute is expressed milk (or especially colostrum), which is donated to milk banks, analogous to blood banks, and processed there by being screened, pasteurized, and usually frozen. Infant formula is also widely available, which its makers claim can be a reliable source of infant nutrition when prepared properly. Dr. Rhonda Shaw notes that Western objections to wet nurses are cultural:
quotation|The exchange of body fluids between different women and children, and the exposure of intimate bodily parts make some people uncomfortable. The hidden subtext of these debates has to do with perceptions of moral decency. Societies with breast fetishes tend to conflate the sexual and erotic breast with the functional and lactating breast.

Wet nurses are still common in many developing countries, although the practice poses a risk of infections, such as HIV.

Royal wet nurses are more likely than most to reach the historical record. In Ancient Egypt, Maia was the wet nurse of King Tutankhamun. Sitre In, the nurse of Hatshepsut, was not a member of the royal family but received the honour of a burial in the royal necropolis in the Valley of the Kings, in tomb KV60. Her coffin has the inscription wr šdt nfrw nswt In, meaning Great Royal Wet Nurse In. In Asia, Lady Kasuga was the wet nurse of the third Tokugawa shōgun, Iemitsu. Lu Lingxuan was a lady in waiting who served as wet nurse to the emperor Gao Wei. She became exceedingly powerful during his reign and was often criticized by historians for her corruption and treachery. Chinese emperors honoured the Nurse empress dowager. Wet nurses were also common during the Mughal period, with almost every Mughal prince having one. Some prominent ones are Maham Anga for Akbar and Dai Anga for Shah Jahan. Shin Myo Myat was the mother of King Bayinnaung of the Toungoo dynasty of Burma (Myanmar), and the wet nurse of King Tabinshwehti. The last Emperor of China, Puyi, described Mrs. Wang Chiao as being the only person who was able to control him: "from my infancy until the time I grew up, only my wet nurse, because of her simple language, was able to make me grasp the idea that I was like other people." In Europe, Hodierna of St Albans was the mother of Alexander Neckam and wet nurse of Richard I of England, and Mrs. Pack was a wet nurse to William, Duke of Gloucester (1689–1700). Geneviève Poitrine was a wet nurse of the Dauphin of France, Louis Joseph, son of King Louis XVI of France and Queen Marie Antoinette. Poitrine was accused of transmitting tuberculosis to the Dauphin and triggering his infant death when aged seven, although since very few pre adolescent children die from TB, this accusation may have been the result of a misdiagnosis. Some non royal wet nurses have also been written about. Halimah bint Abi Dhuayb was the foster mother and wet nurse of the Islamic prophet Muhammad. Petronella Muns was, with her employer, the first Western woman to visit Japan. Naomi Baumslag, author of Milk, Money and Madness, described the legendary capacity of Judith Waterford: "In 1831, on her 81st birthday, she could still produce breast milk. In her prime she unfailingly produced two quarts (four pints or 1.9 litres) of breast milk a day."