The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Title from PDF of title page (University of Missouri--Columbia, viewed on September 14, 2009). Thesis advisor: Dr. Paul Bolls. Includes bibliographical references.

The principle aim of this inquiry is to understand how elderly Hindu Punjabi women utilize and shape Ayurvedic knowledge in the broader context of their lives. Do these precepts constitute a way of knowing in the world as women, as seniors, as immigrants? Ayurveda furnishes a wealth of indigenous categories of understanding, which can function as epistemological tools, providing one means by which these elderly women are able to build more cohesive constructions of their selves and their current realities. While my interest lies in discerning health-related behaviours and beliefs, my research agenda reflects the scope and priorities of the women themselves who include in this domain a broad array of topics, most notably, family relations, food, and religion. So as to examine the continuity of constructions among the elderly subsequent to migration, the sample includes both elderly Punjabi Hindus who have migrated to Greater Vancouver, Canada (n = 10), as well as a comparable sample still residing in northwest India (n = 10). The methodology employed was a reflexive process which entailed a period of initial sensitization to relevant concepts (Hindi language training, participant observation), followed by a series of in-depth semi-structured interviews. While capable of eliciting more specific information on health and healing, this method simultaneously encouraged ‘life story’ constructions. The ‘critical-interpretivist’ stance (Scheper-Hughes and Lock) adopted for this study considers not only how people construct their worlds but the relations of power which constrain their choices. This paradigmatic position is articulated within a ‘three bodies’ framework which delineates the individual body, the social body, and the body politic. Other important theoretical influences include social science perspectives on emotion, selfhood and food. Profiles of two each of the women now living in India and Canada are presented so as to preserve the integrity of the women's stories which are otherwise fragmented by the subsequent analysis wherein all interviews are considered collectively according to common themes. The most predominant themes were (1) the socially-embedded nature of health and well-being which references especially, but not exclusively, relationships within the extended family; (2) the relationships drawn between particular foods, beverages, herbs and spices and one's mental, spiritual and physical health, (3) the all-pervasive idiom of balance; and (4) the complex interrelationships between that which is sacred, detached, and not confined to this life and more temporal concerns such as attachment, pride and so forth which ground people in this world. Evidence of a higher order category which unites all four themes—a recognition of the strong interrelationships between mind, body, and spirit—is apparent in every interview. So, too, however, is the competing ideology of the egocentric self coupled with an allopathic (dualistic) medical paradigm which seeks to separate spirit from mind, mind from body. A fifth theme is thus the accommodation of these two competing ideologies in the women's life-worlds. In sum, Ayurveda provides a rich metaphorical language according to which broadly conceived health concerns which are deemed to originate in familial concerns and other stressors such as loneliness can be readily discussed in terms of food. The ability to utilize this wealth of metaphor is most typically forsaken when religion is no longer integral to their lives in some form or another. The compartmentalization of religion, appears to reflect a more dualist (allopathically influenced) world-view in which holistic conceptions of self and health are marginalized. / Graduate

The purpose of this study was to explore the decision-making process of Indo-Canadian women in seeking counselling help. Little research regarding help-seeking behaviours and attitudes of minority groups has been done in the area of counselling psychology. Even less attention has been given to the Indo-Canadian community. The aim of this study was to contribute to existing research through a contextual understanding of the influences on an Indo-Canadian woman whe/n faced with the decision to pursue counselling help. It was further intended to provide mental health services with information on ways of encouraging this cultural group to utilize the available help resources. This study used narrative and multiple case study methodology. Seven Indo-Canadian women, all having previously used mental health services, were interviewed. Interviews were then transcribed, and 'straightened' into individual narratives based on the unique story of each participant. Factors of hindrance and facilitation with regard to help-seeking were extracted from the narratives and then analyzed for commonalities. The transcripts and narratives were validated by an external examiner to ensure freedom from distortion and bias. Five of the seven stories along with the factors of hindrance and facilitation were further validated by the respective participants. In addition, an abstract story was constructed from the individual accounts. Findings extended the research through the identification of facilitating factors in the decision-making process of Indo-Canadian women in seeking counselling. / Education, Faculty of / Educational and Counselling Psychology, and Special Education (ECPS), Department of / Graduate

This dissertation is a case study of one small segment of what is commonly referred to as the "Indian community" in Vancouver, focusing particularly on its second-generation youth members. The study examines members' constructions of "Indian" identity, "Indian community," and "Indian culture." The first generation members of this population segment are primarily upper to middle class Hindu speaking Hindus from north India who migrated to Canada as students and independent class immigrants between 1955 and 1975 and are currently practicing professional and business people. They represent a minority of the Indian population in Vancouver by virtue of class, urban background, and language-regional-cultural affiliation. I argue, however, that this case study is an important addition to literature about South Asians in Canada both because this population segment is absent from existing literature, and because many of these individuals play leading roles in Vancouver's Indian community. Canadian literature which pertains to second generation South Asian youth emphasizes issues of assimilation, inter-generational conflict and inter-cultural identity confusion. This case study diverges from those issues in order to provide a fuller appreciation of relatively neglected aspects of youth lives. It describes how youth act as agents in the construction of their own lives and documents their experiences, visions, and initiatives. In doing so, the dissertation documents processes by which culture is constructed, conceptually and in practice. The research draws on a number of theoretical perspectives including symbolic interactionism (Blumer 1969), structuration theory (Giddens 1976, 1979, 1984), "conscious models" (Ward 1965) and reference group identification (Merton 1964; Shibutani 1955). Data is derived from participant observation, interviews, and group discussions. Youth respondents express that the challenge for them, a different one from that of their parents whose formative years were spent in South Asia or East Africa, is how to integrate Indian culture into their Canadian lives. My study concludes that active phrases used by respondents, such as, "trying to cope," "having the freedom to choose,” and "integrating Indian culture" are more accurate express-ions of the experiences of youth respondents than the passive metaphor commonly applied to South Asian youth of being “caught between two cultures."

Diabetes is a chronic disease which affects approximately 5% of all Canadians and contributes to considerable health care costs. At present diabetes can be controlled but not cured. Increased recognition that the provision of diabetes education is essential in diabetes management has led to the development of education programs in many Canadian hospitals. However, participation surveys done in the United States indicate that only 12 to 35% of individuals with diabetes receive education through formal programs. This study seeks to identify factors deterring participation of elderly Sikh Indo-Canadians with NIDDM in education programs. In depth interviews were conducted with the research participants. The Adapted Chain of Response Model was used as the framework to develop questions for the interview guide and to collect, organize and analyze the data. Deterrents identified in previous studies and supported by this study include: older age, low self-confidence, questioning the worth of the program, being on oral medications versus insulin, having one's own ways of self-care, having a family doctor for treating diabetes, financial concerns, time constraints and transportation problems, and an underestimation of the seriousness of NIDDM by doctors. Deterrents unique to the study include: viewing self as healthy, desiring anonymity, reliance on religion, not valuing non-doctors, lacking familial support, perceiving health professionals as lacking cultural sensitivity, lacking awareness of program purpose and existence, and not being referred at time of diagnosis. Family doctors not valuing diabetes education and/or services of health professionals and not encouraging individuals to attend were also identified as deterrents. This study makes recommendations for practice and research which may be useful to diabetes educators, health care organizations and researchers in assisting them to fully understand and address challenges involved in making diabetes education a reality for a greater number of individuals with diabetes.

Thesis (doctoral)--Université Michel de Montaigne - Bordeaux III, 1998. / Includes bibliographical references (p. 367-382).

This dissertation is a case study of one small segment of what is commonly referred to as the "Indian community" in Vancouver, focusing particularly on its second-generation youth members. The study examines members' constructions of "Indian" identity, "Indian community," and "Indian culture." The first generation members of this population segment are primarily upper to middle class Hindu speaking Hindus from north India who migrated to Canada as students and independent class immigrants between 1955 and 1975 and are currently practicing professional and business people. They represent a minority of the Indian population in Vancouver by virtue of class, urban background, and language-regional-cultural affiliation. I argue, however, that this case study is an important addition to literature about South Asians in Canada both because this population segment is absent from existing literature, and because many of these individuals play leading roles in Vancouver's Indian community. Canadian literature which pertains to second generation South Asian youth emphasizes issues of assimilation, inter-generational conflict and inter-cultural identity confusion. This case study diverges from those issues in order to provide a fuller appreciation of relatively neglected aspects of youth lives. It describes how youth act as agents in the construction of their own lives and documents their experiences, visions, and initiatives. In doing so, the dissertation documents processes by which culture is constructed, conceptually and in practice. The research draws on a number of theoretical perspectives including symbolic interactionism (Blumer 1969), structuration theory (Giddens 1976, 1979, 1984), "conscious models" (Ward 1965) and reference group identification (Merton 1964; Shibutani 1955). Data is derived from participant observation, interviews, and group discussions. Youth respondents express that the challenge for them, a different one from that of their parents whose formative years were spent in South Asia or East Africa, is how to integrate Indian culture into their Canadian lives. My study concludes that active phrases used by respondents, such as, "trying to cope," "having the freedom to choose,” and "integrating Indian culture" are more accurate express-ions of the experiences of youth respondents than the passive metaphor commonly applied to South Asian youth of being “caught between two cultures." / Arts, Faculty of / Sociology, Department of / Graduate

Diabetes is a chronic disease which affects approximately 5% of all Canadians and contributes to considerable health care costs. At present diabetes can be controlled but not cured. Increased recognition that the provision of diabetes education is essential in diabetes management has led to the development of education programs in many Canadian hospitals. However, participation surveys done in the United States indicate that only 12 to 35% of individuals with diabetes receive education through formal programs. This study seeks to identify factors deterring participation of elderly Sikh Indo-Canadians with NIDDM in education programs. In depth interviews were conducted with the research participants. The Adapted Chain of Response Model was used as the framework to develop questions for the interview guide and to collect, organize and analyze the data. Deterrents identified in previous studies and supported by this study include: older age, low self-confidence, questioning the worth of the program, being on oral medications versus insulin, having one's own ways of self-care, having a family doctor for treating diabetes, financial concerns, time constraints and transportation problems, and an underestimation of the seriousness of NIDDM by doctors. Deterrents unique to the study include: viewing self as healthy, desiring anonymity, reliance on religion, not valuing non-doctors, lacking familial support, perceiving health professionals as lacking cultural sensitivity, lacking awareness of program purpose and existence, and not being referred at time of diagnosis. Family doctors not valuing diabetes education and/or services of health professionals and not encouraging individuals to attend were also identified as deterrents. This study makes recommendations for practice and research which may be useful to diabetes educators, health care organizations and researchers in assisting them to fully understand and address challenges involved in making diabetes education a reality for a greater number of individuals with diabetes. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate

M.A. / This research report seeks to examine and analyse the role of recreation and leisure in improving the quality of life of women. The critical areas of poverty alleviation and the engendering of self sufficiency and empowerment through appropriate and goal directed programming and strategies will be investigated. Gender relations and hegemonies that govern women's choices will be critically explored with the assumption that women's participation and enjoyment of leisure are dependent on economic capacity and decision making freedom. The underlying aim of recreation is seen to provide an avenue for women to address these inequalities, find means to alleviate poverty, and learn skills for personal growth and enhancement of quality of life. The perceptions that women have of their leisure needs and the constraints to realising those needs are reflective of the amount of, freedom of choice that women are able to exercise. The relationship between freedom to experience leisure and social and ideological constraints to other social aspects of women's lives are important considerations. This research argues that lack of participation in recreational activities is indicative of a range of inequalities experienced by women. Data for this research has been collected from questionnaires and focus groups and contextualised within a feminist framework with a view to effect change in the understanding of recreation's role in the empowerment of women and the establishment of programmes that address inequalities and social problems.

This dissertation is a multi-sited ethnographic study of the cultural formations of moral and political community among Tamils displaced and dispersed by three decades of war and political violence in Sri Lanka. Drawing on twenty months of field research among Tamils living in Toronto, Canada and Tamil Nadu, India, I inquire into the histories, discourses, and practices of diasporic activism at the end of war between the Government of Sri Lanka and the Liberation Tigers of Tamil Eelam (LTTE). Tamils abroad were mobilized to protest the war, culminating in months of spectacular mass demonstrations in metropolitan cities around the world. Participant-observation among activists and their families in diaspora neighborhoods and refugee camps, and their public events and actions, as well as semi-structured interviews, media analysis and archival work, reveal how “diaspora” has become a capacious site of political becoming for the identification and mobilization of Tamils within, across, and beyond-nation states and their borders. Part One of this study considers how migration and militancy have historically transformed Tamil society, giving rise to a diasporic politics with competing ethical obligations for Tamils living outside Sri Lanka. Chapters One and Two describe and analyze how distinct trajectories of migration and settlement led to diverse forms of social and political action among diaspora Tamils during Sri Lanka’s 2002 ceasefire and peace process. Chapter Three turns to the history and historiography of Sri Lanka to contrast narratives about the emergence of Tamil politics, nationalism and militancy with diaspora narratives developed through life history interviews with activists. Taken together, these chapters provide a layered social and historical context for the ethnography of Tamil diaspora life and activism. Part Two of the dissertation ethnographically explores how and why Tamils in Canada and India protested the recent war, soliciting their states, national and transnational publics, and each other to “take immediate action” on behalf of suffering civilians. Chapter Four examines diaspora community formation and activism in Toronto, a city with the largest population of Sri Lankan Tamils outside Asia, in the wake of Canada’s ban on the LTTE. Chapter Five turns to refugee camps in Tamil Nadu, India, to discuss how camp life shaped refugee politics and activism, while Chapter Six follows the narratives of two migrants waiting and preparing to migrate from India to the West. Chapter Seven examines how Tamil activists in Toronto and Tamil Nadu publicly invoked, represented, and performed suffering to mobilize action against the war. The dissertation concludes with a discussion of the modes of Tamil migration, asylum-seeking, and diaspora activism that emerged in response to the war’s end and its aftermaths. In their actions of protest and dissent, I argue that Tamils from Sri Lanka create new modes of belonging and citizenship out of transnational lives forged from wartime migration and resettlement in multicultural and pluralist states. A political subject of “Tamil diaspora” has thus emerged, and continues to shape Sri Lanka’s post-war futures. This ethnography contributes to scholarly debates on violence, subjectivity and agency; the nation-state and citizenship; and the politics of human rights and humanitarianism at the intersections of diaspora, refugee and South Asian studies.