While the concept of the community health worker (CHW) has existed since the mid-20th century, their function as a legitimate branch of the broader workforce in the United States has been tenuous. Their unique roles have the potential to reduce health disparities within marginalized communities, but stakeholder development of this position risks diminishing the crucial skills of these workers. Anthropological research on these workers has typically assessed them in the developing world, while public health research has focused primarily on their ability to impact specific health outcomes through quantitative studies. As a result of the limited and predominantly quantitative assessments of these workers, further research is needed to assess the lived realities of these workers at the grassroots level in the United States. The overarching aim of this project was to document the lived experience of CHWs in Indiana. Additionally, this project assessed their participation in advocacy and the impact of policy development on these workers. A collaborative approach was utilized in this project that embedded the researcher within a CHW organization while also amplifying the voice of the research partners. The project drew on the theoretical lenses of moral economy, deservingness, structural vulnerability, and the “regimes of care” and “politics of care.” The results demonstrate that CHWs face a variety of challenges within the professional workforce but have significant impacts within their communities. These workers emphasize empowerment through advocacy and building client self-sufficiency. Their participation in advocacy is split between impacts at the micro-, macro-, and professional-level. However, legislating the scope and responsibilities of this position by stakeholders unfamiliar with this model risks changing the foundation of the position itself. Steps to incorporate CHWs within the workforce must be collaborative and take into account their lived experience and input in order to allow them agency over the development of their position and to retain the most significant contributions. The contributions of this project are severalfold. First, this project advances theoretical debates within anthropology related to moral economy, regimes of care, politics of care while also addressing the legitimacy of CHWs as a complimentary member of the health care workforce. The findings also illustrate how the political economy of Indiana shapes the moral economy of care within which CHWs operate. Lastly, the project produced applied findings for CHWs, employers, and stakeholders to consider in further development of this position.

Issues such as the rapid growth of the immigrant youth population and delinquency among adolescents generate public safety concerns among the U.S. population. However, delinquency intervention strategies for immigrant youth in the United States remain scant, which is problematic because these youth face acculturative challenges that increase their risk for maladaptive outcomes. This quantitative, cross-sectional study addressed a research gap regarding the differential influence of risk factors in predicting delinquency across 3 generational statuses. The theoretical framework guiding the study consisted of acculturation theory, the immigrant paradox, and differential association theory. Two research questions were evaluated using a stratified random sample of 255 U.S. adolescents from the Second International Self-Reported Delinquency Study Dataset. The bivariate correlation analyses show that delinquency was significantly related to self-control, neighborhood disorganization, and delinquent peers for the total adolescent sample, and family bonding and school climate at the generational status level. The multiple regression analyses show that delinquency was best predicted by self-control for first-generation immigrants, by neighborhood disorganization, school climate, and delinquent peers for second-generation immigrants, and by self-control, family bonding, and delinquent peers for native-born youth. The results demonstrate that immigrant and native-born youth have unique adaptive and developmental processes that impact their delinquency. By increasing knowledge of delinquency risk factors, the study findings may help advocates address public safety concerns, enhance the cultural responsiveness of interventions, and, ultimately, improve youths' behavioral outcomes.

Northeast Brazil is a region characterized by economic poverty and human misery. Poor ecological conditions contribute to the nature of the dilemma, but another factor in the apparent cultural stagnation of the Northeast, may be the persistence of values and social practices traditionally aligned with the colonial sugar plantation system. Thus, this thesis represents an examination of the continuity of a given pattern, the man/patron relationship. This pattern is a contemporary parallel to the master/slave relationship which was the key to understanding of the social system of the colonial period. An historical overview reveals the nature of the traditional system, which proceeded to decline in the late nineteenth century. A review of present day conditions of the rural worker in the Northeast indicates numerous aspects of the colonial system which remain almost as they were. This review is followed by several case studies which particularly reveal various manifestations of the man/patron pattern in contemporary situations other than those associated with the remaining sugar industry. The information presented in the case studies was collected in 1968-69 when the author was living in Recife on a Fulbright-Hays grant. The case studies do not represent conclusive documentation but, rather, provocative evidence that certain aspects of the traditional social system, namely the man/patron pattern, persist in a con­temporary society which is no longer solely dependent on nor dominated by the production of sugar. Furthermore, the thesis implies that the continuity of traditional cultural patterns may, in fact, obstruct efforts of economic and social development.

A study was conducted in the Upper Klamath Basin, south-central Oregon, to test Luther s. Cressman' s hypothesis characterizing prehistoric Klamath Basin culture as having, from an early date, a marsh/riverine subsistence focus with long-term stability and a slow rate of internal change emphasizing intensification of the existing marsh/riverine utilization pattern. A subsistence/ settlement pattern model was developed to predict aboriginal site occurrence in the upper Klamath Basin.

This interdisciplinary thesis examines the concept of sexuality through lenses provided by economic history, anthropology, and queer theory. A close reading reveals historical parallels from the late 1800s between concepts of a desiring, utility-maximizing economic subject on the one hand, and a desiring, carnally decisive sexological subject on the other. Social constructionists have persuasively argued that social and economic elites deploy the discourse of sexuality as a technique of discipline and social control in class- and gender-based struggles. Although prior scholarship discusses how contemporary ideas of sexuality reflect this origin, many anthropologists and queer theorists continue to use "sexuality" uncritically when crafting local, material accounts of sex, pleasure, affection, intimacy, and human agency. In this thesis, I show that other economic, political, and intellectual pathways emerge when sexuality is deliberately dis-ordered. I argued that contemporary research aspires to formulate new ideas about bodies and pleasures. It fails to do so adequately when relying on sexuality as a master narrative.

The present study is comprised of two parts: 1) an exploratory ethnography of a contemporary polygynous community governed by a strong patriarchal ideology in Pinesdale Montana with emphasis on social relationships, and 2) an analysis of the factors which have allowed women's groups to develop in Mormon fundamentalism. The ethnographic account of the community contextualizes the occurrence of female groups in Pinesdale. A model of the formation of female groups designed by Nancy Leis (1974) in her study of the West African Ijaw is used to provide a better understanding of how female groups are formed, and is applied to the Pinesdale community. This model suggests that the combination of features relevant to the occurrence of female groups are virilocality, patrilineality, polygyny, and economic independence. In spite of the kin-based nature of her African study, which limits its applicability to Western society, Leis suggests that her model "would predict the presence or absence of women's groups elsewhere," and encourages a cross-cultural study to prove her hypothesis. My thesis investigates the strengths and limitations of Leis' model within an ethnographic framework.

The intent of this thesis is to challenge our society’s existing options for the care and processing of the deceased, and to design a space and a ritual which are both deeply meaningful and ecologically beneficial. The community for whom this architecture is designed currently lacks the religious or cultural rituals which would otherwise guide them through the process of laying of their loved ones to rest. For this community, both traditional burial and cremation are devoid of meaning and culturally irrelevant ways of dealing with the deceased, in addition to being unnecessarily wasteful processes. Likewise, the community for which I am designing is decidedly urban, and made up of people for whom the city is the chosen site for living. This city dweller loves the bustling, complicated, concrete and steel metropolis reality. I posit they would find a deep comfort in becoming part of the city after dying. However, it is my position that a deep connection to the cycles of nature is critical in order for the dead to rest peacefully, and for the living to properly grieve. Therefore, I propose that the space I am designing – and its processes within - will be deeply rooted in the cycles of nature, for it is only by truly comprehending our part in these cycles that we can grieve and heal.

Following cultural anthropological inquiry, this dissertation examines the adoption of shamanic healing techniques into Western medicine and the resultant hybrid modality of health care fostered by two disparate healing traditions. As the U.S. populace increasingly turns to alternative forms of healing in conjunction with, or in lieu of, conventional Western medicine, shamanic healing has been added to the list of recognized non-conventional therapies. Shamanism, once prevalent throughout most of the world in various cultural forms, is purported to be the oldest healing modality, dating back to the Upper Paleolithic in Siberia. Historical excoriation and extermination from religious and political dogma have plagued shamanic cultures for centuries while their healing practices have been rebuked by Western concepts emergent from the Scientific Revolution--whereupon the Cartesian Split and a corporeal view of the body transformed the field of medicine. In the United States, over the last decade, a new and growing subculture of health care practitioners, including "Western" educated medical practitioners, is seeking out shamanic training for personal and professional development. This study examines how the adoption of a healing paradigm borne out of indigenous cultures oriented toward communal living and local economies is adapted to a Western culture steeped in individualism, commercialization, and commodification. Through surveys, interviews, and ethnographic research, the investigator provides numerous examples and analysis of the practice of shamanic healing techniques in medical clinics, health care centers, and hospitals. In particular, this study will focus on the shamanic training of health care practitioners, their motivations, the manner in which they incorporate shamanic healing techniques into their treatment protocols, as well as patient/colleague/administrative responses and institutional barriers. A comparative analysis provides discussion on both the metamorphosis of shamanic healing traditions appropriated within a biomedical framework as well as the influence of spiritually-based healing practices upon the established medical culture in the United States today. Through the lens of highlighted individual experiences, the investigator offers insight into an emerging hybrid healing modality embedded in cultural contrasts that also serves as a catalyst for the renegotiation of the meaning of healing.

The dominant Sandinista party discourse of Nicaragua designates the family as the country’s base social institution, but the prevailing machismo threatens the family’s structure. Men - fathers - leave, either literally as migrant laborers or in the abandonment of their family responsibilities. In order to counteract the men’s socially sanctioned absence, the state deploys a hegemonic expectation of motherhood in the passage of its complete abortion ban, one of the strictest in the world. All forms of abortion, including saving the life of the mother, are banned in Nicaragua and both doctors and women are heavily penalized if an abortion is performed. The denial of this vital health service becomes much more threatening in the context of Nicaragua’s increased maternal mortality and the highest adolescent fertility rate in Latin America. However, this thesis focuses on abortion within the social context of idealized maternity; here, abortion is not simply the removal of a fetus but a rejection of motherhood, a dangerous option to normalize when women are seen as those primarily responsible for the family's well-being. This study draws on seven weeks of fieldwork in early 2016 in Managua, Nicaragua and interviews with sixteen women to advance the argument that the abortion ban is a form of reproductive governance implemented to maintain a hegemony of maternal expectations in order to preserve the family.

Prior to the advent of biomedicine, rural communities in Nepal relied on phytochemically active compounds in medicinal plants as their primary source of medicine; however, ethnobotanical practices have shifted over time due to economic, environmental, and sociocultural stimuli. Findings from 2016 fieldwork conducted in Dumrikharka, Nepal and Tutung, Nepal are compared to existing literature to describe the political ecology of medicinal plants in rural Nepal. Anthropogenic climate change threatens individual plant species and ecosystem biodiversity. Globalized markets unabated by weak conservation programs place increasing demands on medicinal plants. As indigenous plants become overharvested and more difficult to access, Nepalis incorporate non-indigenous plants into the local pharmacopeia. Novel use of non-indigenous plants illustrates both the dynamic, resilient nature of traditional medicine systems and a loss of biodiversity. Social changes, including outmigration to other countries, notions of modernity, and preference for pharmaceutical drugs, reduce potential candidates to learn and preserve ethnobotanical knowledge. Waterborne pathogens caused by inadequate sanitation infrastructure continue to endanger Nepali populations. The dearth of clinical facilities throughout rural areas, when coupled with the decline ethnobotanical knowledge and traditional healers, poses a gap in healthcare jeopardizing vulnerable, marginalized populations. These factors reinforce the unequal distribution of resources in one of the world’s poorest countries, buttressing power inequalities and economic inequities.