117 research outputs found
Spiritual Care within Oncology Care: Development of a Spiritual Care Program at an Indian Health Service Hospital
Spiritual care is essential in providing quality health care for patients and their families and is supported in the mission of the Indian Health Service (IHS). Their mission is to raise the physical, mental, social and spiritual health of American Indians and Alaska Natives to the highest level. This paper will describe the spiritual care programs at the Phoenix Indian Medical Center, an IHS hospital located in Phoenix, Arizona. Two hospital committees, the Volunteer Chaplainsβ Association and the Traditional Cultural Advocacy Committee, provide spiritual care for the medical center and work to sustain a presence of spiritual and cultural awareness and well being. In this paper, particular attention is focused on the ways in which these committees have worked collaboratively with community agencies, tribes in Arizona, and academic institutions, through National Cancer Institute funded grants to raise awareness of how spiritual and cultural understandings of American Indians play an essential role in cancer care
Talking Glossary of Genomics Terminology: A Genomics Education Module for American Indian Communities
This paper describes the development of an audio visual genomics glossary that was designed as an education tool for American Indian communities. This βTalking Glossary of Genomics Terminologyβ is a multimedia DVD that was modeled on the βTalking Glossary of Genetics,β which was developed by the National Human Genome Research Institute (NHGRI). The NHGRI Glossary was modified and expanded with content designed to increase awareness among American Indians about cancer, genomics, and personalized medicine. Partners on the project include the Inter Tribal Council of Arizona, Inc., Phoenix Indian Medical Center, Arizona Cancer Center at the University of Arizona, the Translational Genomics Research Institute, as well as Arizona State University and University of Arizona graduate students
Cultural Relevance of the Transtheoretical Model in Physical Activity Promotion: Mexican-American Womenβs use of the Processes of Change
Hispanic women in the U.S. have disproportionately high rates of obesity and health disparities related to insufficient physical activity (PA). While the Transtheoretical Model (TTM) is one of the most commonly used behavioral theories in interventions promoting PA, there is a lack of evidence to support the cultural relevance of theoretical constructs for increasing PA in Hispanic women. To learn about Hispanic womenβs use and interpretation of the construct Processes of Change (POC) for increasing PA, we conducted focus groups with overweight/obese Mexican/Mexican-American females (N=13) ages 27-40 years. Major themes centered on the importance of children and family caretaking, social support, and PA to promote weight loss. Participants identified strategies they use to enact the POC for increasing PA such as retos (challenges), exercise as an alternative to eating, and clothing as a reward/reminder for PA. This study examined culture-specific factors used by Mexican-American women for becoming more physically active as they correspond to the theoretical constructs of the TTM. We showed that the POC examined in our study are culturally relevant and enacted by Mexican-American women for increasing PA, and are poised to be deployed in culturally appropriate PA promotion and weight loss interventions
βVisitingβ Close Kin Abroad: Migration Strategies of the Serbian Roma
The Roma/Gypsies are the largest, poorest and youngest ethnic group in Europe. During the past decade, the Roma from Central and Eastern Europe were of considerable public concern due to a large inflow of Roma emigrants into Western European countries. Applications for international protection submitted by the Roma from the Western Balkans became a substantial part of the asylum case-load at the EU level. More recently, however, a new wave of migrants, mostly from Syria, Iraq and Afghanistan, has found its way to Europe. As Serbia is classified as a safe country, Serbian nationals have limited chances of being awarded refugee status. Nevertheless undeterred, the Serbian Roma/Gypsies continue to travel to and apply for asylum in Western European countries. Using data from original fieldwork conducted among Serbian Roma women, we argue that their desire to travel and possibly reside in one of the more affluent Western European countries is connected to the fact that they have extensive kinship ties in those counties. Kinship ties, in brief, explain much of current Roma migration practices
Π‘Π²ΠΈ ΡΡΠ΅ΡΠ½ΠΈ Π±ΡΠ°ΠΊΠΎΠ²ΠΈ Π»ΠΈΡΠ΅ ΡΠ΅Π΄Π°Π½ Π΄ΡΡΠ³ΠΎΠΌ: Π±ΡΠ°ΠΊ ΠΈ ΡΠ°ΠΌΠΎΠΏΡΠΎΡΠ΅Π½Π° Π·Π΄ΡΠ°Π²ΡΠ° ΠΌΠ΅ΡΡ Π ΠΎΠΌΠΈΠΌΠ° Ρ Π‘ΡΠ±ΠΈΡΠΈ
We describe how self-rated health varies with gender, type of marriage (marriage of choice
vs arranged marriage), and cultural traits among Serbian Roma. Data on 91 men and 113
women (self-reported health, demographics and family dynamics) were collected in 2016 in
Roma communities in Belgrade, Serbia. Roma in arranged marriage differ on a number of
variables in regard to Roma in marriage of choice but not in regard to self-rated health.
Gender specific analyses revealed that arranged marriages appear adaptive for both males
and females, but they seem to benefit the males and not females in terms of health. For
Roma women, a non-subordinate status was the strongest predictor of relatively βgoodβ
subjective health. All healthy (happily married) Roma men are alike in that they think they
have subordinate wives and all healthy (happily married) Roma women are alike in that they
think they are non-subordinate to their husbands.Π£ ΠΎΠ²ΠΎΠΌ ΡΠ°Π΄Ρ ΠΈΡΠΏΠΈΡΡΡΠ΅ΠΌΠΎ ΠΊΠ°ΠΊΠΎ ΡΠ°ΠΌΠΎΠΏΡΠΎΡΠ΅Π½Π° Π·Π΄ΡΠ°Π²ΡΠ° Π²Π°ΡΠΈΡΠ° Ρ ΠΎΠ΄Π½ΠΎΡΡ Π½Π° ΠΏΠΎΠ», ΡΠΈΠΏ Π±ΡΠ°ΠΊΠ°
(Π±ΡΠ°ΠΊ ΠΏΠΎ ΠΈΠ·Π±ΠΎΡΡ Ρ ΠΎΠ΄Π½ΠΎΡΡ Π½Π° ΡΠ³ΠΎΠ²ΠΎΡΠ΅Π½ΠΈ Π±ΡΠ°ΠΊ), ΠΈ ΠΊΡΠ»ΡΡΡΡ Ρ ΠΏΠΎΠΏΡΠ»Π°ΡΠΈΡΠΈ ΡΡΠΏΡΠΊΠΈΡ
Π ΠΎΠΌΠ°.
ΠΠΎΠ΄Π°ΡΠΈ ΡΡ ΠΏΡΠΈΠΊΡΠΏΡΠ΅Π½ΠΈ 2016. Ρ ΡΠΎΠΌΡΠΊΠΈΠΌ Π½Π°ΡΠ΅ΡΠΈΠΌΠ° Ρ ΠΎΠΊΠΎΠ»ΠΈΠ½ΠΈ ΠΠ΅ΠΎΠ³ΡΠ°Π΄Π° (ΠΈΡΠΏΠΈΡΠ°Π½ΠΈ 91
ΠΌΡΡΠΊΠ°ΡΠ°Ρ ΠΈ 113 ΠΆΠ΅Π½Π°), ΠΈ ΠΎΠ±ΡΡ
Π²Π°ΡΠ°ΡΡ ΡΠ°ΠΌΠΎΠΏΡΠΎΡΠ΅Π½Ρ Π·Π΄ΡΠ°Π²ΡΠ°, Π΄Π΅ΠΌΠΎΠ³ΡΠ°ΡΠΈΡΡ ΠΈ ΠΏΠΎΡΠΎΠ΄ΠΈΡΠ½Π΅
ΠΎΠ΄Π½ΠΎΡΠ΅. Π‘Π°ΠΌΠΎΠΏΡΠΎΡΠ΅Π½Π° Π·Π΄ΡΠ°Π²ΡΠ° ΡΠ΅ Π½Π΅ ΡΠ°Π·Π»ΠΈΠΊΡΡΠ΅ ΠΏΠΎ ΡΠΈΠΏΡ Π±ΡΠ°ΠΊΠ°, Π°Π»ΠΈ ΠΏΠΎΡΡΠΎΡΠ΅ Π·Π½Π°ΡΠ°ΡΠ½Π΅
ΡΠ°Π·Π»ΠΈΠΊΠ΅ ΠΈΠ·ΠΌΠ΅ΡΡ Π ΠΎΠΌΠ° ΠΊΠΎΡΠΈ ΠΆΠΈΠ²Π΅ Ρ ΡΠ³ΠΎΠ²ΠΎΡΠ΅Π½ΠΎΠΌ Π±ΡΠ°ΠΊΡ ΠΈ Π ΠΎΠΌΠ° ΠΊΠΎΡΠΈ ΡΡ ΡΠ°ΠΌΠΈ Π±ΠΈΡΠ°Π»ΠΈ Π±ΡΠ°ΡΠ½Π΅
ΠΏΠ°ΡΡΠ½Π΅ΡΠ΅. Π£Π³ΠΎΠ²ΠΎΡΠ΅Π½ΠΈ Π±ΡΠ°ΠΊΠΎΠ²ΠΈ ΡΡ Π°Π΄Π°ΠΏΡΠΈΠ²Π½ΠΈ Π·Π° ΠΎΠ±Π° ΠΏΠΎΠ»Π°, ΠΈ Π΄ΠΎΠΏΡΠΈΠ½ΠΎΡΠ΅ Π±ΠΎΡΠ΅ΠΌ
Π·Π΄ΡΠ°Π²ΡΡΠ²Π΅Π½ΠΎΠΌ ΡΡΠ°ΡΡΡΡ ΠΌΡΡΠΊΠ°ΡΠ°ΡΠ°, Π°Π»ΠΈ Π½Π΅ ΠΈ ΠΆΠ΅Π½Π°. ΠΠ° ΡΠΎΠΌΡΠΊΠ΅ ΠΆΠ΅Π½Π΅, Π½Π΅ΠΏΠΎΠ΄ΡΠ΅ΡΠ΅Π½ΠΈ ΡΡΠ°ΡΡΡ
Ρ Π±ΡΠ°ΠΊΡ ΡΠ΅ Π½Π°ΡΠ²Π°ΠΆΠ½ΠΈΡΠΈ ΠΏΡΠ΅Π΄ΠΈΠΊΡΠΎΡ Π΄ΠΎΠ±ΡΠΎΠ³ Π·Π΄ΡΠ°Π²ΡΠ°. Π‘Π²ΠΈ Π·Π΄ΡΠ°Π²ΠΈ (ΡΡΠ΅ΡΠ½ΠΎ ΠΎΠΆΠ΅ΡΠ΅Π½ΠΈ)
ΡΠΎΠΌΡΠΊΠΈ ΠΌΡΡΠΊΠ°ΡΡΠΈ ΡΡ ΡΠ»ΠΈΡΠ½ΠΈ ΠΏΠΎ ΡΠΎΠΌΠ΅ ΡΡΠΎ ΠΌΠΈΡΠ»Π΅ Π΄Π° ΠΈΠΌΠ°ΡΡ ΠΏΠΎΠ΄ΡΠ΅ΡΠ΅Π½Π΅ ΠΆΠ΅Π½Π΅, Π° ΡΠ²Π΅ Π·Π΄ΡΠ°Π²Π΅
(ΡΡΠ΅ΡΠ½ΠΎ ΡΠ΄Π°ΡΠ΅) Π ΠΎΠΌΠΊΠΈΡΠ΅ ΡΡ ΡΠ»ΠΈΡΠ½Π΅ ΠΏΠΎ ΡΠΎΠΌΠ΅ ΡΡΠΎ ΡΠΌΠ°ΡΡΠ°ΡΡ Π΄Π° Π½ΠΈΡΡ ΠΏΠΎΠ΄ΡΠ΅ΡΠ΅Π½Π΅ ΡΠ²ΠΎΡΠΈΠΌ
ΠΌΡΠΆΠ΅Π²ΠΈΠΌΠ°.Π’Π΅ΠΌΠ° Π±ΡΠΎΡΠ°: Π ΠΎΠ΄ ΠΈ ΡΠ΅Π΄. Π ΠΎΠ΄Π½ΠΈ ΡΠ΅ΠΆΠΈΠΌΠΈ Ρ ΠΊΡΠ»ΡΡΡΠΈ β ΠΊΡΠΎΠ· ΠΈΡΡΠΎΡΠΈΡΡ ΠΈ Π΄Π°Π½Π°Ρ (ΡΡ. ΠΠ°Π΄Π° Π‘ΡΠ΅Π²Π°Π½ΠΎΠ²ΠΈΡ) / Topic of Issue: Gender and Order. Gender Regimes in Culture - Today and through History (ed. Lada StevanoviΔ
Π£Π·ΠΎΡΠΈ Ρ Π΄Π΅ΡΠΈΡΡΡΠ²Ρ ΠΈ Π·Π΄ΡΠ°Π²ΡΠ΅ ΡΠΎΠΌΡΠΊΠΈΡ ΠΆΠ΅Π½Π° Ρ Π‘ΡΠ±ΠΈΡΠΈ
We examine role model choice among Serbian Roma women and describe the relationships
found among preferred role model type and socio-economic and health variables. Data were
collected in 2015-2016 from 274 Roma women, averaging 55 years of age. Most often,
Roma women chose female family members as role models, but some women also chose
role models outside their ethic group. We discuss how the values of the two disparate role
model choices, i.e., kin and non-kin, each with associated differences in underlying
behavior, may be a critical component of influence on the Roma girlsβ outcomes. Role
models can have an effect on health, and in the case of Roma women, this effect is found in
differential level of stress.Π£ ΠΎΠ²ΠΎΠΌ ΡΠ°Π΄Ρ ΠΈΡΠΏΠΈΡΡΡΠ΅ΠΌΠΎ ΡΠ·ΠΎΡΠ΅ Ρ Π΄Π΅ΡΠΈΡΡΡΠ²Ρ ΠΈ ΡΠΎΠΊΠΎΠΌ ΠΎΠ΄ΡΠ°ΡΡΠ°ΡΠ° Ρ ΠΏΠΎΠΏΡΠ»Π°ΡΠΈΡΠΈ ΡΠΎΠΌΡΠΊΠΈΡ
ΠΆΠ΅Π½Π° ΠΈ ΡΠΈΡ
ΠΎΠ² ΡΡΠΈΡΠ°Ρ Π½Π° ΠΊΠ°ΡΠ½ΠΈΡΠΈ Π·Π΄ΡΠ°Π²ΡΡΠ²Π΅Π½ΠΈ ΡΡΠ°ΡΡΡ ΠΈ ΡΠΎΡΠΈΠΎΠ΅ΠΊΠΎΠ½ΠΎΠΌΡΠΊΠ΅ ΠΏΡΠΈΠ»ΠΈΠΊΠ΅. Π’ΠΎΠΊΠΎΠΌ
2015. ΠΈ 2016. Π³ΠΎΠ΄ΠΈΠ½Π΅ ΠΏΡΠΈΠΊΡΠΏΡΠ΅Π½ΠΈ ΡΡ ΠΏΠΎΠ΄Π°ΡΠΈ ΠΎΠ΄ 274 ΠΆΠ΅Π½Π΅, ΡΠ° ΠΏΡΠΎΡΠ΅ΠΊΠΎΠΌ Π³ΠΎΠ΄ΠΈΠ½Π° 55. ΠΠ°ΠΎ
ΡΠ·ΠΎΡ Π½Π°ΡΡΠ΅ΡΡΠ΅ ΡΠ΅ Π±ΠΈΡΠ°ΡΡ ΠΆΠ΅Π½ΡΠΊΠΈ ΡΠ»Π°Π½ΠΎΠ²ΠΈ ΡΠΆΠ΅ ΠΈ ΡΠΈΡΠ΅ ΠΏΠΎΡΠΎΠ΄ΠΈΡΠ΅, Π°Π»ΠΈ ΠΈ ΠΆΠ΅Π½Π΅ Π²Π°Π½
ΡΠΎΠΏΡΡΠ²Π΅Π½Π΅ Π΅ΡΠ½ΠΈΡΠΊΠ΅ Π³ΡΡΠΏΠ΅. Π£ ΡΠ°Π΄Ρ ΡΠ΅ ΡΠ°Π·ΠΌΠ°ΡΡΠ° ΠΊΠ°ΠΊΠΎ Π²ΡΠ΅Π΄Π½ΠΎΡΡΠΈ ΠΏΠΎΠ²Π΅Π·Π°Π½Π΅ ΡΠ° Π΄Π²Π° ΡΠ°Π·Π»ΠΈΡΠΈΡΠ°
ΠΈΠ·Π±ΠΎΡΠ° ΡΠ·ΠΎΡΠ°, ΡΡΠΎΠ΄Π½ΠΈΡΠΊΠΎΠ³ ΠΈ Π½Π΅ΡΡΠΎΠ΄Π½ΠΈΡΠΊΠΎΠ³, ΠΌΠΎΠ³Ρ Π±ΠΈΡΠΈ Π±ΠΈΡΠ½Π° ΠΊΠΎΠΌΠΏΠΎΠ½Π΅Π½ΡΠ° ΠΊΠΎΡΠ° ΡΡΠΈΡΠ΅ Π½Π°
ΠΆΠΈΠ²ΠΎΡΠ½Π΅ ΠΈΡΡ
ΠΎΠ΄Π΅ ΡΠΎΠΌΡΠΊΠΈΡ
Π΄Π΅Π²ΠΎΡΠ°ΠΊΠ°. Π£Π·ΠΎΡΠΈ ΡΡ Π²Π°ΠΆΠ½ΠΈ Π·Π° ΡΠ°Π·Π²ΠΎΡ Π»ΠΈΡΠ½ΠΎΡΡΠΈ ΠΈ ΠΌΠΎΠ³Ρ ΠΈΠΌΠ°ΡΠΈ
ΡΡΠΈΡΠ°ΡΠ° Π½Π° Π·Π΄ΡΠ°Π²ΡΠ΅, Π° Ρ ΡΠ»ΡΡΠ°ΡΡ ΡΠΎΠΌΡΠΊΠΈΡ
ΠΆΠ΅Π½Π°, ΠΌΠΎΠ³Ρ ΡΡΠΈΡΠ°ΡΠΈ ΠΈ Π½Π° Π½ΠΈΠ²ΠΎ ΡΡΡΠ΅ΡΠ°.Π’Π΅ΠΌΠ° Π±ΡΠΎΡΠ° β ΠΠ½ΡΠ΅ΡΠ΄ΠΈΡΡΠΈΠΏΠ»ΠΈΠ½Π°ΡΠ½Π΅ ΠΏΠ΅ΡΡΠΏΠ΅ΠΊΡΠΈΠ²Π΅ Π΅ΡΠ½ΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ ΠΈ Π°Π½ΡΡΠΎΠΏΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ (ΡΡ. ΠΠ΅ΡΠ½Π° Π’ΡΠΈΡΡΠ½ΠΎΠ²ΠΈΡ) / Topic of the Issue β Interdisciplinary Perspectives of Ethnology and Anthropology (ed. Vesna TrifunoviΔ
Pap Test Follow-up Pattern Among American Indian Women in Arizona
Objective: To quantify the loss to follow-up rate after abnormal Pap test results at the Phoenix Indian Medical Center, an Indian Health Service regional facility, and identify barriers to follow-up from the patientsβ point of view.
Materials and Methods: Patient records were used to identify women who had abnormal Pap tests in 2002 and to document the status of their follow-up care. Women who had no clinical record of follow-up were contacted by telephone to arrange a follow-up appointment and to request participation in a structured qualitative interview to identify barriers to follow-up at the individual, family, community, and health care system levels. Structured qualitative interviews were conducted with 15 women.
Results: Of the 930 women with abnormal Pap test results in 2002, 11.1% received follow-up care at PIMC in accordance with the recommended time frame stipulated inclinical protocols; 74.6% received follow-up care at PIMC, but not in accordance with protocols; 2.6% were followed-up at another facility, 1% had moved out of the area, 3.5% were never treated, and we were unable to contact 6.6%. Most of the barriers to follow-up were related to communicating the need for follow-up and providing access to care within a time frame appropriate for clinical care.
Conclusion: While these findings place an important additional responsibility and burden on the health care system serving American Indian women, our research outreach efforts suggest that given the availability of appropriate resources, these barriers can be overcome
The Words of Our Ancestors: Kinship, Tradition, and Moral Codes
In this paper we use the cross-cultural record to identify the behavioral rules of conduct, and the system supporting those rules, that are found in traditional societies, such as tribal societies. We then draw on the historical record to identify the behavioral rules of conduct, and the system supporting those rules that were found in the early state. The proposal tested here is that in traditional societies the behavioral rules of conduct and the systems that support them (e.g., processes for identifying guilt, punishing offenders, enacting legislation, preventing conflict) are aimed at promoting enduring, cooperative relationships among individuals who are identified as kin through common ancestry. The assumption underlying this proposal is that once human females increased their investment in offspring, cultural strategies to protect those offspring became more important. A moral system, which is the term we use to refer to the early system of behavioral codes, protected offspring by turning conspecific threats into the protectors, providers, and educators of children. It did this by creating a strong kinship system, the members of which were bound by common ancestry (actual or metaphorical), thus tying individuals into enduring, cooperative relationships by using culture to encourage them to honor ongoing duties to one another. This kinship-based moral system is significantly different from that found in societies in which the majority of interactions are with non-kin, interactions often center on the exchange of good and services, and traditions have largely been broken down. We refer to this second system as a system of law and argue that this distinction between moral and legal systems has implications for attempts to explain the evolutionary basis of human cooperation
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