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Home birth refers to the occurrence of labor and childbirth taking place in private space rather than in hospitals or other medicalized environments. Home births are generally free from medical interventions such as continuous fetal monitoring and artificial rupture of membranes, and are generally undertaken without anesthesia. Although the majority of home births are attended by midwives, some women choose unattended home births and deliver their babies alone. Home birth as a practice has led to the presence of a home-birth movement, undertaken by women who view this method of childbirth as a political decision. The home-birth movement blends a variety of ideological positions including women from feminist, religious, and ecological movements.

Although the maj ority of children globally are born at home, in Westernized environments this practice is unusual; in the United States, fewer than 1 percent of infants are birthed at home. The practice of home birth in the United States, Canada, and Europe is contested, with much opposition coming from the medical community, especially the American College of Obstetricians and Gynecologists (ACOG). Legally, some midwives (especially those without nursing certifications) may be prosecuted in some states for assisting women who birth at home.

Proponents and Characteristics of Home Birth

Although many women choose home birth on the basis of political or ideological convictions, some women choose this practice for more mundane reasons. Women may choose home birth as a result their lack of proximity to a hospital or due to a lack of medical insurance.

Home birth is ascribed a number of performative and ideological characteristics. For many women, home birth is viewed as an empowering practice that allows women to refuse the medicalization of their bodies during a routine biological process. This view was popularized in the second wave of the feminist movement. Many proponents of home birth emphasize the natural aspect of birth, arguing that women's bodies are designed to deliver babies. Third wave feminists have argued that home-birth advocates have attempted to undermine patriarchy by overemphasizing maternity; furthermore, the home-birth movement is critiqued as racist and self-absorbed in its consistent celebration of indigenous birthing practice as simple, natural, and ideal. The focus on the natural aspect of home birth, however, has led to its popularity within certain religious circles; Pamela E. Klassen follows a number of women who view home birth as a reinforcement of religious conviction. Women in Klassen's study view home birth simultaneously as a source of empowerment and a font of domesticity, affirming the natural order of divine design in both biology and family structure.

Hotly Debated Practice

The home-birth movement engenders polarized debates. Advocates for hospital birth view both home birth practice and proponents as reckless, rebellious, and concerned with the validity of the birth experience at the potential expense of both health and safety. By contrast, both home-birth attendants and mothers argue that the practice is natural, empowering, and emotionally and physically safe. Christa Craven discusses mothers involved in legal proceedings to decriminalize home birth for midwives in Virginia; in this context, home-birthing mothers portray themselves as quintessentially American in their celebration of values such as choice, autonomy, and informed consent. Home-birth opponents challenge these mothers for their rejection of the status quo and focus on maternal empowerment.

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