Attitudes of West African Immigrants in the United States toward Substance Misuse: Exploring Culturally Informed Prevention and Treatment Strategies

2016 ◽  
Vol 31 (3) ◽  
pp. 153-167 ◽  
Author(s):  
Evan Senreich ◽  
Olatunde A. Olusesi
Circulation ◽  
2015 ◽  
Vol 131 (suppl_1) ◽  
Author(s):  
Yvonne Y Commodore-Mensah ◽  
Charles A Berko ◽  
Maame E Sampah ◽  
Joycelyn Cudjoe ◽  
Cheryl D Himmelfarb

Introduction: The African immigrant population grew 40-fold between 1960 and 2007, from 35,355 to 1.4 million with one third coming from West Africa, primarily Ghana and Nigeria. African immigrants have been understudied and, traditionally, lumped into the racial category of Black/African-American. We have examined the prevalence of CVD risk factors (hypertension, overweight/obesity, diabetes, hyperlipidemia, current smoking and physical inactivity), assessed global CVD risk and identified independent predictors of increased CVD risk by sex in West African immigrants (WAI). Methods: Cross-sectional study of WAI (Ghanaians and Nigerians) aged 35-74 years recruited from churches in the Baltimore/ Washington, DC metropolitan area. CVD risk factors were determined per AHA guidelines. Descriptive statistics were performed on participant’s Pooled Cohort Equations (PCE) scores and CVD risk factors with comparison by sex. Participants with PCE scores ≥7.5% and ≥3 CVD risk factors were deemed high risk. A multivariable logistic regression was fitted to identify independent predictors of high CVD risk. Results: The mean age of the 253 participants was 49.5±9.2 years and 58% were female. Males were more likely to be employed than females (90% vs. 72%; p=0.001). Only 52% of participants had health insurance. The majority [54% [137/253)] had ≥3 CVD risk factors and 28% had PCE score ≥7.5%. Smoking was the least prevalent (<1%) and overweight/obesity the most prevalent (88%) risk factor. Although females (64%) were more likely to be treated for hypertension than males (36%), there was no difference in hypertension control by sex. Diabetes was identified in 16% of the participants. Mean total cholesterol (TC) was 180.9±33.9mg/dL and 32% had TC level ≥200mg/dL. In addition, 44% were found to be physically inactive (<150minutes/week of moderate or <75minutes/week of vigorous physical activity). In females, employment [0.18 AOR, 95%CI: 0.075-0.44)] and health insurance [0.35 AOR, 95%CI 0.14-0.87)] were associated with a PCE score ≥7.5%. In males, higher social support was associated with a 0.92 (95%CI: 0.84-0.98) odds of having ≥3 CVD risk factors. Conclusion: The high prevalence of CVD risk among relatively young WAIs is worrisome and suggests that the “healthy immigrant effect” may no longer hold for 21st century African immigrants. Employment and health insurance were protective against high CVD risk in females with social support protective against high CVD risk in males. CVD prevention strategies must be tailored to the unique needs of the WAI with consideration of socioeconomic status and sex.


2012 ◽  
Vol 29 (1) ◽  
pp. 134-137
Author(s):  
Yushau Sodiq

Black Mecca undoubtedly is a new contribution to the literature on Islamin America. It contributes to a better understanding of AfricanMuslim immigrants in the United States. Only a few books have beenpublished on African immigrants in the United States, and Black Meccadefinitely adds a new dimension to the discussions of African immigrantroles in the United States and to Islamic thought in general.This work will allow readers to recognize that West African Muslimsare not just earning incomeh in the United States; they are actually contributingto the development of Harlem in New York. Often times, many immigrantswould reside in low-class residences until they become affluent, then they would leave the area. These African Muslims consider Harlemtheir home; they have turned it into a thriving business area; they residethere and develop it by building schools and mosques for their community ...


2013 ◽  
Author(s):  
Oluseyi Abioye-Akanji

Purpose: To explore the barriers to diabetes management among West African immigrants living in Rhode Island. Study Design and Methods: Semi-structured interviews with adults (N=5); men (n=2), women (n=3), Nigerian (n=3), Liberian (n=1), and Ghanaian (n=1) ages ≥18 with Type 1 or Type 2 diabetes, living in Rhode Island. Demographic information of the participants was obtained using a questionnaire. Interviews were conducted by the researcher and lasted approximately 50 minutes, and were scheduled to accommodate participants’ needs. Interviews were audio-taped and statements of the study participants were recorded. Subjects were redirected to clarify responses when necessary. Content analysis and coding, as proposed by Miles and Huberman (1994), were completed. Eight pertinent themes were identified. Results: All participants had Type 2 diabetes and reported various barriers to diabetes management: (1) financial difficulties, (2) poor dietary habits, (3) non adherence to daily maintenance, (4) cultural attachment to traditional management of diabetes, (5) cultural beliefs, (6) negative relationship with primary care doctor, (7) non-adherence to medication regimen, and (8) their practitioner’s inadequate knowledge of cultural care. Clinical Implications: These findings revealed that barriers exist for suitable diabetes management by some West African immigrants living in RI. Reducing the risk for complications, morbidity, and mortality can only occur with reduction of identified barriers.


2019 ◽  
Author(s):  
Vincent Guilamo-Ramos ◽  
Marco Thimm-Kaiser ◽  
Adam Benzekri ◽  
Donna Futterman

Despite significant progress in the fight against HIV/AIDS in the United States, HIV prevention and treatment disparities among key populations remain a national public health concern. While new HIV diagnoses are increasing among people under age 30—in particular among racial, ethnic, and sexual minority adolescents and young adults (AYA)—dominant prevention and treatment paradigms too often inadequately consider the unique HIV service needs of AYA. To address this gap, we characterize persistent and largely overlooked AYA disparities across the HIV prevention and treatment continuum, identify AYA-specific limitations in extant resources for improving HIV service delivery in the United States, and propose a novel AYA-centered differentiated care framework adapted to the unique ecological and developmental factors shaping engagement, adherence, and retention in HIV services among AYA. Shifting the paradigm for AYA to differentiated HIV care is a promising approach that warrants implementation and evaluation as part of reinforced national efforts to end the HIV epidemic in the United States by 2030.


2019 ◽  
Vol 36 (1) ◽  
Author(s):  
Youssef J. Carter

The Mustafawi Tariqa is a transnational Sufi Order that was initiated in 1966 by the late Cheikh Mustafa Gueye Haydara (d. 1989) in Thiès, Senegal. Yet, only since 1994 has this specific Sufi network reached westward across the water, bringing American Muslims—many of whom are converts—into the larger network. In the United States, the majority of students who have entered the Tariqa and have declared allegiance (bayah) to Shaykh Arona Rashid Faye Al-Faqir are African-Americans who have inserted themselves religiously, culturally, and pedagogically into a West African Sufi tradition which emphasizes religious study and the practice of dhikr (remembrance of God). Shaykh Arona Faye is a Senegalese religious leader who relocated to the southeastern region of the United States from West Africa to spread the religion of Islam and expose American Muslims to the rich West African tradition of spiritual purification and Islamic piety. At the same time, many of those who are African-American members of this tradition have made it a point to travel to Senegal themselves to strengthen transatlantic ties with West African compatriots and visit sacred burial sites in the small city of Thiès. I examine how two sites of pilgrimage for the Mustafawi—Moncks Corner, South Carolina and Thiès, Senegal—play a part in the infrastructure of Black Atlantic Sufi network. Moncks Corner is the central site in which access to the Tariqa’s most charismatic living shaykh, Shaykh Arona Faye, has worked for the past two decades teaching and mentoring those on the Path. On the other hand, Thiès is the location where the Tariqa’s founder is buried and travelers visit the town in order to pay homage to his memory. I show how these sites catalyze mobility and operate as spaces of spiritual refuge for visitors in both local and regional contexts by looking at how a local zawiyah produces movement in relation to a broader tariqa. By looking at pilgrimage and knowledge transmission, I argue that the manner in which esoteric approaches to spiritual care and the embodiment of higher Islamic ethics via the West African Sufi methodology of the Mustafawi informs the manner in which Muslims of varying African descent inhabit a broader diasporic identification of “Black Muslimness.”


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