Addressing modifiable factors in perinatal mortality is a key priority for commissioners and service providers, aiming to improve birth outcomes and reduce preventable deaths (Department of Health, 2016; National Maternity Review, 2016). Luton, a town with a plural population, experiences higher rates of perinatal mortality than the national average (CDOP, 2015). Figures show an ethnic variation; Pakistani and Bangladeshi mothers experience higher rates of perinatal mortality in England compared with White British mothers, and the reasons for this are unclear. Much of the existing literature approaches the problem by examining individual risk factors quantitatively or exploring South Asian women’s experiences qualitatively. There is little research considering how Pakistani, Bangladeshi and White British women’s health beliefs impact on their health behaviour through the maternity care pathway, in Luton, and how this might contribute to perinatal mortality. This study takes an intersectional approach, using a convergent mixed-methods research design, reviewing retrospective secondary data (2008-2013) from the Luton and Dunstable Hospital NHS Foundation Trust’s Circona Maternity information System, to identify risk factors for perinatal mortality in Luton. Additionally, focus groups were conducted with lay women (aged over 16, living in LU1-LU4, who had experienced a live birth, at 37 weeks of gestation in the previous 6-24 months), and face-to-face interviews were held with bereaved mothers (aged over 16, who suffered an infant bereavement in the preceding 6-24 months, living in LU1-LU4). Health care professionals working on the maternity care pathway also took part in focus groups or interviews, providing their views on the service needs of Pakistani, Bangladeshi and White British women. The results/findings showed that risk factors varied according to ethnicity. Pakistani mothers had a greatest number of risk factors i.e. birthweight, diabetes, gestational diabetes, BMI < 18kg/m2, parity two, three and four and later booking (> 12 weeks). Deprivation featured in 81% of all deaths in 2014. The findings with the mothers revealed mostly similarities among women, regardless of their ethnicity; the majority of women wanted more pregnancy-related information, especially in respect of stillbirth and adverse outcomes. Similarly, bereaved mothers regardless of their ethnicity also reported mostly similarities, which included experiencing intuition when things were not right with the pregnancy. A few differences according to ethnicity were also identified, which focused on cultural or religious needs, such as cultural therapies (mostly dietary restrictions) undertaken by Pakistani and Bangladeshi women. The intersectional approach allowed simultaneous and aggregated factors (i.e. heritable, socio-economic status, structural factors and health beliefs and health behaviours) to be exposed; staff believed Pakistani and Bangladeshi women were not proactive in seeking pregnancy-related information, relying on verbal information and staff assumed mothers were literate and understood health messages. The intersected findings also revealed that few women took folic acid preconception, and many women co-slept with their baby. This study contributes new knowledge to the understanding of how Pakistani, Bangladeshi and White British women’s health beliefs influence their health behaviour, and contributes to perinatal mortality in Luton.

<p> Latinx adolescents reveal the highest risk for depression across multiple ethnic groups; therefore, it is critical to reduce the burden of mental illness among Latinx adolescents. The purpose of this psychoeducational curriculum is to enhance support for Latinx parents with adolescents who are affected by clinical depression. The curriculum was specifically designed to increase Latinx parent&rsquo;s understanding on how depression impacts adolescents, provide tools and strategies to cope with the impact of depression, and increase awareness of community resources. The goal of the curriculum is to teach parents strategies to strengthen interpersonal relationships and help their adolescents cope with depressive symptoms. The curriculum will include group discussions and homework assignments to increase participants&rsquo; likelihood of using the tools and strategies at home. A facilitator&rsquo;s guide is also included to assist with the implementation of the curriculum.</p><p>

In 1975, the Governments of Iraq and Egypt signed a bilateral agreement according to which Egyptian peasant families would be resettled in Iraq. One hundred settlers and their families arrived in 1976 in the Khalsa Settlement south of Baghdad, where each was given a house and the indefinite lease to a plot of land. The present study set out to discover the type of community which evolved in this Settlement given the fact that the Egyptian peasant families were recruited from different provinces in Egypt. It was assumed that the geographical remoteness of the home villages as well as the confrontation with a relatively alien socio-economic environment - cultural similarities between Egypt and Iraq notwithstanding - would serve to diminish the importance of the settler households' heterogeneous provincial origins and encourage the formation of a relatively cohesive community. The majority of the Egyptian peasant families included in the present study have not failed to take advantage of new economic opportunities which have come their way after resettlement. This has necessitated a certain change in social values and norms. It was found that there is a certain selectivity with regard to the extent to which values and norms have been modified in response to the demands of a new way of life after resettlement. This very selectivity has had an impact on the scope of male and female social networks in Khalsa and thus on the type of community of social control which has evolved in this Settlement.

<p>In a time when Black millennials lead statistical data in imprisonment and other negative data, millennials are overlooked in positive data that allows for better financial stewardship and ministry approaches. The purpose of this research is to hear the voice of Black millennials on faith and the Black church. The Black church cannot sustain itself if it loses this generation due to lack of communication, understanding, and relationship. Using mixed method ethnographic research, data was collected using the snowball method of surveying, small group conversations, and interviews. This created a multidimensional depiction of millennials, not as a monolith but as a biological generation with a collective sense of ideals and understanding that do not define the generation but penetrates the culture. The data embodies men and women born between 1981 and 1996, representing more than thirty-six states, of different sexuality, familial backgrounds, education, socioeconomic levels, faith backgrounds, and incarceration experiences. There were 1,117 participants surveyed, four small groups engaged, and four interviews. The results were clear. Millennials want to be valued and engaged. Black churches represent relationship for millennials in unique ways of surrogacy for some and accountability for others. Millennials have hope for Black churches, since they are able to connect them to outreach opportunities that benefit them and their communities in a spiritual experience that accepts responsibilities of the Black churches of old. Communication between Black churches and millennials is restricted and superficial. Churches have made more assumptions than inquiries, leaving them programming blindly. If churches are willing to ask questions, listen, and act with authenticity in mind as opposed to numerical bragging and the creation of Stepford Christians, they will benefit from unique gifts and souls that will not only sustain the church but catapult it into a trailblazing institution whose product matches the brand.

No description available.

<p> This study examines the efficacy of archaeological interpretation of ethnicity within the confines of nineteenth-century material culture available from the New York State Museum&rsquo;s archaeology collection and the New York State Office of Parks, Recreation, and Historic Preservation Cultural Resource Information System. The goals of this evaluation are to discuss the limits of archaeological interpretation of ethnicity, the utility of material indications of racism in the archaeological record, and the archaeological footprint of immigrant groups by considering the economic development history of New York State. This study focuses on the canals and railroads of New York State as a mechanism of economic development across the state, and how the construction of these arteries impacted the lives of immigrant populations who both built and depended upon them. Archaeological evidence combined with historical documents and map data provide a clear picture of the development of interpretive resolution of ethnic identity in rural communities as they are connected to the larger economy through the construction of these arteries. The following is a detailed account of the construction of this connection as it happens throughout the nineteenth century and across the geography of New York State with the goal of creating a model to assess the archaeological visibility of social difference due to economic change and development. </p><p>

No description available.

No description available.

Notre recherche descriptive s'inscrit dans le cadre de la sociologie des relations ethniques. C'est à la suite de la manipulation des documents de l'équipe communautaire de soccer: "Intamba Sporting club d'Ottawa" dont nous assumions à sa création en novembre 2003 la charge de secrétaire général, que nous sommes venu à l'idée de faire une recherche sociologique sur la diaspora burundaise établie à Ottawa-Gatineau. Nous avions constaté que notre équipe qui s'adressait principalement à cette diaspora, ne parvenait pas à recruter les joueurs de l'ethnie Hutu qui, sportivement parlant, sont avant tout de grands amateurs de soccer. En effet, sur les 86 membres inscrits dans notre registre au mois de novembre 2005, nous n'étions parvenu qu'à recruter seulement 11 joueurs hutu dans une région comptant près de 500 ressortissants de cette diaspora répartis, selon nos estimations, de façon paritaire entre les Hutu et les Tutsi. Partant de l'idée qu'il y a ceux qui jouent et ceux qui font l'histoire, nous avons abordé notre objet d'étude (l'équipe) comme un espace qui a été occupé ethniquement, ce qui pourrait expliquer le quasi-boycott des Hutu. La guerre civile qui oppose les 2 communautés depuis 40 ans fut donc notre point de départ pour analyser notre diaspora à partir de cette équipe de soccer. Nous défendons la thèse qui veut que le soccer soit loin d'être une simple activite sportive. Ce n'est pas la connaissance des techniques du soccer qui permettrait d'exercer le leadership dans notre équipe. Au soccer comme dans toute autre activité sociale, plus on avait des positions élevées au Burundi, plus on joue les premiers rôles en situation immigrante. Dans cette dernière situation, si en plus des acquis du pays natal, on décroche une bonne position en terre étrangère, cela ne fait que renforcer les positions déjà acquises. Enfin, vu le conflit ethnique qui a déchiré notre pays d'origine 40 ans durant, les positions héritées du Burundi rendent compte de la stratification ethnique qui a longtemps place les Tutsi au sommet de tous les aspects de la vie sociale, économique et politique. Le premier chapitre fait le tour de la problématique et de l'intérêt du sujet. Nous revenons sur le problème de recherche, nous posons nos questions de recherche ainsi que la revue de la littérature. Le deuxième chapitre aborde notre approche théorique. Nous revenons sur l'École de Chicago pour nous situer sur l'évolution des recherches en sociologie des relations ethniques afin de présenter ses principales théories et les critiques qui y sont relatives pouvant nous amener à mettre en place notre cadre théorique. Le troisième chapitre s'intéressé aux questions méthodologiques. Nous clarifions les raisons qui nous ont poussé à adopter nos voies de collecte des données, nous posons les questions d'échantillonnage, nous précisons notre cadre conceptuel et la problématique de l'identification ethnique. Le quatrième chapitre présente nos résultats de recherche. Chiffrés à l'appui, nous montrons que les retrouvailles en terre étrangère entre Hutu et Tutsi n'ont pas eu lieu, que les interactions entre les membres ont toujours eu comme toile de fonds le poids des structures socio-ethniques héritées du pays d'origine et que finalement notre équipe a été un cadre pouvant rendre compte du phénomène de fluctuation et maintien des frontières ethniques. Nous bouclons notre travail par le cinquième chapitre qui présente nos conclusions. Nous revenons sur la confirmation et/ou l'infirmation de nos hypothèses et les questions restées en suspens.

Quand l'Union soviétique s'est dissoute en 1991, 25 millions de Russes se sont retrouvés dispersés dans les autres ex-republiques soviétiques. Cette minorité russe représente toujours une importante portion de la population des anciennes républiques soviétiques, notamment en Lettonie (28,5%). Après avoir fait partie de l'URSS contre son gré, la Lettonie a adopté une politique de citoyenneté restrictive et plusieurs résidants russes sont toujours considérés comme des non-citoyens. Comment vivent ces non-citoyens? Cette minorité russe est également qualifiée de diaspora. L'hypothèse de cette thèse est que les Russes en Lettonie ne considèrent pas la Russie comme leur chez-soi, même si celle-ci exerce des pressions sur la Lettonie. Leur chez-soi est plutôt la Lettonie, mais ils ne s'y sentent pas chez eux. Utiliser le terme 'diaspora' est-il juste si cette population n'est pas orientée vers l'extérieur? Comment protéger sa culture sans brimer les droits des minorités?