Cultural Differences in the Experience of Everyday Symptoms: A Comparative Study of South Asian and European American Women

This paper describes a study of medically ambiguous symptoms in two contrasting cultural groups. The study combined a qualitative, meaning-centered approach with a structured coding system and comparative design. Thirty-six South Asian immigrants and thirty-seven European Americans participated in a semistructured health history interview designed to elicit conceptual models of medically unexplained illness. The groups reported similar symptoms, but the organization of illness episodes and explanatory models associated with these episodes differed sharply. A variety of cultural variables and processes is proposed to account for observed differences, including somatization, the role of local illness categories, and the divergent core conflicts and values associated with gender roles. It is argued that the comparative design of the study provided insights that could not have been achieved through the study of a single group.     

Temporal changes in breast cancer incidence in South Asian women

BackgroundBreast cancer in the UK resident population of South Asian ethnicity has been lower than that in indigenous women. Leicester has a large South Asian population and a breast cancer unit with comprehensive data on diagnosed cancers. This study analysed the annual incidence of new breast cancer diagnoses in females from 1998 to 2009 to determine any changes in recent years.MethodsEthnicity was known in over 98% of cases. Population denominators were based on published figures for 2001 and 2011, projected back to 1998. Age-adjusted directly standardised incidence rates were determined by ethnicity and broken down by invasive status and screening classification. Incidence rates were analysed using logistic regression in order to identify statistically significant effects of age, ethnicity, deprivation and year of diagnosis. Interactions with invasive status and screening classification were also investigated.ResultsAt the start of the study period South Asian incidence was estimated to be 45% of that of the white population (p < 0.001); by the end of the period the difference was still significant (p = 0.022) but smaller, at 17%.ConclusionSouth Asians should no longer be considered at low risk of breast cancer.     

Intimacy on Display: Movie Stars,Images and Everyday Life in South India

Because of the close links between the Tamil movie industry and politics, and the position of fans in this, everyday engagements of fans with their actors are generally overlooked. This article focuses on how fandom unfolds in the familial space in Tamil Nadu state, South India. Brothers fight over images, newlywed couples insert movie stars in their wedding photography, and fathers take a son to their favorite star to get him back on the right track. I argue that fandom is inflected in familial relationships as well as being informed by them. Further, I argue that personalized images of movie stars play a crucial role herein.     

Symbol and Sustenance: Cattle in South Asian Culture

Domesticated Indian zebu cattle were present on the western margins of the South Asian subcontinent as early as 6000 B.C. Cattle were important in the agricultural economy of the Harappan civilization of the Indus Valley, but archaeological evidence suggests the bull was also assuming a symbolic or religious role in this culture during the third millennium B.C. There is, however, little to suggest that the cow was viewed as sacred. Following the decline of the Harappan civilization, northwestern India was settled by Aryan-speaking peoples who laid the foundations of modern Indian society. The Aryans were pastoral by nature and the economic importance of cattle to this society is mirrored in the role of cattle in ritual, in the pastoral symbolism of the Vedic literature (the ancient religious literature of Hinduism), and also in the association of the cow with various Vedic deities. Yet, again there is nothing to suggest the cow was viewed as sacred at this time. It is not until the appearance of the ahimsa philosophy at the end of the Vedic period, and the acceptance of this belief in the major religious philosophies of the region (Jainism, Buddhism, and later Hinduism), that the concept of the sanctity and inviolability of the cow began to crystallize. The “sacred-cow concept” appears as established doctrine in Hindu literature by the end of the medieval period (ca. fourth century A.D.), although popular practice appears to be at variance with this doctrine. A variety of historical, political, religious and social factors appear to have contributed to the general acceptance of the sacred cow doctrine by the Hindu population at large. During the 1960s, the “sacred cow” was at the center of a controversy in the social sciences concerning whether the concept was essentially religious in nature or reflected the ecological realities of the cattle economy of the Indian subcontinent. This debate notwithstanding, cattle remain central to the Indian economy, but also play a significant role in the religion and rituals of modern Hinduism, particularly those related to the worship of Krishna. Cattle have also assumed a political role in contemporary India, with anti-cow-slaughter legislation and the protection of the cow being identified with the emerging Hindutva movement. No understanding of South Asian culture can be complete without an awareness of the economic, historical, political and religious dimensions of cattle in the Indian subcontinent.     

Governing Muslims and Islam in Contemporary Germany: Race,Time, and the German Islam Conference

The construction of a swimming pool for the European personnel of one of the fifty or so colonial sugar factories still operating in Java in the mid-1930s was a symptom of the growing 'enclavement' of the Dutch colonial communities on the island during the final decades of the Netherlands India. An earlier phase of Dutch colonialism in the Indies had been characterized by hybrid, inclusivist social practices and cultural assumptions generally labelled indisch or Indo-European. By the inter-war decades of the twentieth century, totok – meaning expatriate – norms and values began to assert their hegemony at virtually all levels of colonial society. Yet ambiguity continues to surround this progress from incorporation to differentiation, as instanced by the inter-war history of the Europeans who lived in the residential compound which the pool was designed to service.     

Muscle hypertrophy and fast fiber type conversions in heavy resistance-trained women

Twenty-four women completed a 20-week heavy-resistance weight training program for the lower extremity. Workouts were twice a week and consisted of warm-up exercises followed by three sets each of full squats, vertical leg presses, leg extensions, and leg curls. All exercises were performed to failure using 6-8 RM (repetition maximum). Weight training caused a significant increase in maximal isotonic strength (1 RM) for each exercise. After training, there was a decrease in body fat percentage (p less than 0.05), and an increase in lean body mass (p less than 0.05) with no overall change in thigh girth. Biopsies were obtained before and after training from the superficial portion of the vastus lateralis muscle. Sections were prepared for histological and histochemical examination. Six fiber types (I, IC, IIC, IIA, IIAB, and IIB) were distinguished following routine myofibrillar adenosine triphosphatase histochemistry. Areas were determined for fiber types I, IIA, and IIAB + IIB. The heavy-resistance training resulted in significant hypertrophy of all three groups: I (15%), IIA (45%), and IIAB + IIB (57%). These data are similar to those in men and suggest considerable hypertrophy of all major fiber types is also possible in women if exercise intensity and duration are sufficient. In addition, the training resulted in a significant decrease in the percentage of IIB with a concomitant increase in IIA fibers, suggesting that strength training may lead to fiber conversions.     

Moral encounters: drawing boundaries of class,sexuality and migrancy in paid domestic work

I examine how migrant–national encounters are morally framed through boundary making based on intersections of class, sexuality, ethnicity and migrancy. Encounters are a fruitful lens for the study of the everyday politics of diversity and belonging. By focusing on encounters it is possible to analyse whether close contact does in fact reduce prejudice, as has been argued in research on cosmopolitan urbanism. I present the notion of contact space as a conceptual tool for such analysis, as well as examples of contact spaces in the private and public spheres. I use ethnographic data on the employment of domestic workers in Naples, Italy, to show that close contact does not alleviate prejudices in societies that offer little possibility of social advancement for migrant workers.     

The "amazing" fertility decline: Islam, economics, and reproductive decision making among working-class Moroccan women

Often it is understood that Islam prohibits family planning because the Qur'an does not explicitly address contraception. Public health and development officials have recently congratulated the Muslim world for decreases in fertility given the supposed constraints placed on reproductive healthcare by Islam, while popular culture writers have warned the West of threats by young Muslims if the population goes uncontrolled. This article draws on data collected through interviews with working-class women seeking reproductive healthcare at clinics in Rabat, Morocco, and with medical providers to challenge the link between Islamic ideology and reproductive practices and the correlation among Islam, poverty, and fertility. Morocco, a predominantly Muslim country, has experienced a dramatic decrease in fertility between the 1970s and today. I argue that patients and providers give new meanings to modern reproductive practices and produce new discourses of reproduction and motherhood that converge popular understandings of Islam with economic conditions of the Moroccan working class.     

Anthropometric and body composition characteristics in pre- and postmenopausal Asian Indian women: Santiniketan women study

The present cross-sectional study was aimed to investigate anthropometric and body composition characteristics in pre- and postmenopausal Asian Indian women. A total of 245 healthy women aged 25 to 65 years took part in the study. A random sampling procedure using a local voters' registration list was followed to select the participants. All participants belonged to the Bengalee population and were inhabitants of the Bolpur-Santiniketan area (lying in between 23 degrees 40' north latitude and 87degrees 43' east longitude) West Bengal, India. Before the actual commencement of the study, written information was communicated to select individuals, and an appointment was requested at their respective houses. Anthropometric measures, namely height, weight etc., were collected using standard techniques. Percentages of body fat (%BF) and body mass index (BMI) were measured using an Omron body fat analyser. All subjects were categorized into two groups: premenopausal (Group I; n = 145, mean age = 32.66 +/- 5.75 years) and postmenopausal (Group II; n = 100, mean age = 52.72 +/- 5.62 years). It was observed that 80.00% women were cohabited and 80.82% were housewife with 44.08% of them having an education up to secondary level. Furthermore, 62.45% subjects had monthly family expenditure of > or = 5000 Indian Rupees. One way ANOVA revealed that there was significant group difference for age, age at menarche, MWC, WHR, FM, FFM and %BF across the groups. Intercorrelation matrix (Pearson's correlation) showed that age had significantly positive association with MWC (p < 0.01), MHC (p < 0.05), WHR (p < 0.01), FM (p < 0.01), and %BF (p < 0.01), whereas FFM has had negative association with age. Most interestingly, it was observed that there was significant difference [chi2 (1) = 9.73] for central obesity status across the groups. It seems reasonable to argue that onset of menopause does play a vital role to alter body composition and in turn CVD risk factors.     

Obesity, hypertension, and migration: a meta-analysis of populations of the South Asian diaspora

The effects of migration on human health have been a topic of interest for demographers and human biologists. Even if migrants to a new region achieve a higher standard of living in their new place of residence, their improved living conditions may not be associated with better health. Part of the difficulty of understanding the health consequences of migration is the complications in trying to control for variables that may affect health, such as gender, age, and urban or rural environment of migrants and nonmigrants. In this paper we report results of a meta-analysis of the body mass index (BMI) and blood pressure (BP) of people of South Asian descent, by comparing nonmigrants who inhabit the subcontinent, with migrants who moved to various places around the globe. Our results indicate that BMI almost always increases to a significant level upon migration and that an increase in BMI is most pronounced in female migrants. Our results also show that BP does not always increase in migrant communities and that it is actually lower in some migrant samples than it is in comparable nonmigrant groups. Therefore, our results show that BP and the BMI do not behave in the same manner following a migration event. We propose that the BMI changes experienced by migrants are likely to reflect different activity levels and diet in the new homeland. However, the BP changes experienced by migrants are likely to reflect stress broadly defined. Such stress may be increased or decreased, depending on the specific migration experience. We propose that the BMI and BP measure two different dimensions of the migration experience.     

Wearing the veil: hijab,Islam and job qualifications as determinants of social attitudes towards immigrant women in Norway

Immigrant women are a particularly vulnerable part of the immigrant population. In this paper we analyse negative attitudes towards immigrant women in Norway. We focus on immigrant women’s formal job qualifications, their religious background and wearing of hijab – the headscarf sometimes used by Muslim women. Using survey-embedded experiments we are able to analyse the net effects on attitudes of job qualifications, Islamic religious background and the hijab. The results show that native population frequently has more negative views of Muslim women who wear a hijab. The negative effects of a hijab do not seem to be strongly reduced if a woman wearing it has higher education. With a single exception, the results also show that Muslim background in itself (i.e. without the hijab) does not have any strong effect on attitudes of the native population towards immigrant women.     

Predictors of outcome of dream work for East Asian volunteer clients: Dream factors, attachment anxiety, Asian values, and therapist input.

Eighty-eight East Asian volunteers were paired with 6 East Asian therapists who provided low or high input in single-dream sessions. Volunteer clients with poor initial functioning on the target problem associated with their dreams and high self-efficacy for working with dreams profited more from dream sessions than did their counterparts. Although no main effects were found for therapist input, volunteer clients who scored higher on attachment anxiety had better outcome in the low-input condition, whereas clients who scored lower on attachment anxiety had better outcome in the high-input condition. Volunteer clients with lower Asian values evaluated low-input sessions more positively, whereas volunteer clients with higher Asian values evaluated high-input sessions more positively. Implications for dream work and future research are suggested. (PsycINFO Database Record (c) 2010 APA, all rights reserved)