Queer South Asian Diasporas

2019 ◽  
Author(s):  
Kareem Khubchandani
Keyword(s):  
South Asian ◽  
Performance Art ◽  
Cultural Production ◽  
Human Life ◽  
South Asians ◽  
Physical Space ◽  
Common Theme ◽  
Domestic Life ◽  
Public Cultures ◽  
Queer Diaspora

Queer South Asian Diasporas can refer to the individuals and communities of lesbian, gay, bisexual, transgender, and queer (LGBTQ) people who trace their ancestry to the South Asian subcontinent, but have lived beyond its borders. These communities and individuals generate vibrant forms of cultural production: writing, activism, filmmaking, performance art, and creative manipulations of everyday practice. Additionally, queer diaspora can refer to a particular way of analyzing South Asian public cultures and discourse through a transnational lens with an eye toward the ways that normative genders and sexualities are managed and manipulated to secure and undo nationalist projects. Given the dislocation rendered by pushes and pulls from multiple nations and communities, a common theme in the theorization of queer diaspora and the representation of LGBTQ South Asian life is the struggle over and production of “home” as physical space, affective landscape, and shared embodiment. Theories of queer diaspora help scholars understand how some practices that are not particularly associated with mainstream queer identities can be interpreted as queer, especially when read in the context of South Asian histories. The homosociality of South Asian domestic life, filmic conventions, and ritual practices lend themselves to queer interpretations. While these intimacies do not read as queer to everyone, LGBTQ South Asians precisely apprehend these queer possibilities as alternatives to white and Western gay habitus. Also, queer diaspora explains that migrant, postcolonial subjects are often perceived as having non-normative genders and sexualities given the ways that imperial projects have managed those aspects of human life. This framework is reflected in the narratives of LGBTQ South Asians who name how their (un)desirability is based on race, including the hair on their body, their ethnic heritage, and the stereotypes they are associated with.

Dancing Women

2020 ◽  
Author(s):  
Usha Iyer
Keyword(s):  
South Asian ◽  
Cultural Production ◽  
The Body ◽  
Theoretical Frameworks ◽  
History Of ◽  
Material History ◽  
Cultural Forms ◽  
Hindi Cinema

Dancing Women: Choreographing Corporeal Histories of Hindi Cinema, an ambitious study of two of South Asia’s most popular cultural forms—cinema and dance—historicizes and theorizes the material and cultural production of film dance, a staple attraction of popular Hindi cinema. It explores how the dynamic figurations of the body wrought by cinematic dance forms from the 1930s to the 1990s produce unique constructions of gender, stardom, and spectacle. By charting discursive shifts through figurations of dancer-actresses, their publicly performed movements, private training, and the cinematic and extra-diegetic narratives woven around their dancing bodies, the book considers the “women’s question” via new mobilities corpo-realized by dancing women. Some of the central figures animating this corporeal history are Azurie, Sadhona Bose, Vyjayanthimala, Helen, Waheeda Rehman, Madhuri Dixit, and Saroj Khan, whose performance histories fold and intersect with those of other dancing women, including devadasis and tawaifs, Eurasian actresses, oriental dancers, vamps, choreographers, and backup dancers. Through a material history of the labor of producing on-screen dance, theoretical frameworks that emphasize collaboration, such as the “choreomusicking body” and “dance musicalization,” aesthetic approaches to embodiment drawing on treatises like the Natya Sastra and the Abhinaya Darpana, and formal analyses of cine-choreographic “techno-spectacles,” Dancing Women offers a variegated, textured history of cinema, dance, and music. Tracing the gestural genealogies of film dance produces a very different narrative of Bombay cinema, and indeed of South Asian cultural modernities, by way of a corporeal history co-choreographed by a network of remarkable dancing women.

Domestic Violence Victimization among South Asian Immigrant Men and Women in the United States

2021 ◽  
pp. 088626052110152
Author(s):  
Abha Rai ◽  
Y. Joon Choi
Keyword(s):  
United States ◽  
Domestic Violence ◽  
South Asian ◽  
South Asians ◽  
The United States ◽  
Asian Immigrant ◽  
Men And Women ◽  
Violence Victimization ◽  
Immigrant Men ◽  
South Asian Immigrant

Domestic violence is a pernicious social problem in the United States and a cause of national concern. The South Asian culture disempowers individuals experiencing domestic violence from recognizing and reporting victimization. Structural inequities may also discourage reporting victimization. These issues have led to inconsistent findings of domestic violence prevalence rates. Additionally, domestic violence studies with South Asians in the United States have predominantly focused on women, omitting men from this purview of research. The purpose of this study was to examine domestic violence victimization rates as well as their correlates among South Asian immigrant men and women. The sample for this cross-sectional study included 468 South Asians across the 50 U.S. states. Descriptive statistics were used to establish rates of domestic violence victimization. Hierarchical logistic regression was used to examine the correlates of domestic violence victimization. All of the sociodemographic information was added in step 1, and acculturation and gender-role attitudes were added as covariates in step 2. The most prevalent type of domestic violence victimization was physical violence (48%), followed by emotional (38%), economic (35%), verbal (27%), immigration-related (26%), in-laws related (19%), and ultimately sexual abuse (11%). Prevalence rates were higher for women than for men in each type of violence. According to the logistic regression results, education, generational position, family type, and employment were significant correlates of domestic violence victimization. Prior to development of prevention programs by community agencies, it is essential to understand the nature and prevalence of domestic violence experiences among South Asians. The victimization of men in addition to women adds to the novelty of this research study and paves the way for practitioners and scholars to engage in conversations about providing both male and female victims of domestic violence with the needed resources and support. The article will discuss implications for research, practice, and policy.

Abstract P199: Mean Lipoprotein Levels and Composition in South Asian-Americans Compared to the US Population

Circulation ◽  
2012 ◽  
Vol 125 (suppl_10) ◽  
Author(s):  
Elena Flowers ◽  
Cesar Molina ◽  
Ashish Mathur ◽  
Bradley Aouizerat ◽  
Mintu Turakhia
Keyword(s):  
South Asian ◽  
South Asians ◽  
Low Density Lipoproteins ◽  
Lipid Lowering ◽  
Lipid Lowering Therapy ◽  
Low Density ◽  
Cvd Risk ◽  
South Asian Americans ◽  
Lowering Therapy ◽  
The Us

Background South Asians have increased disk for cardiovascular disease (CVD) that is not captured by traditional risk factors, including TC and LDL-c. Low-density apolipoprotein-B (apoB) containing lipoproteins are heterogeneous in size and composition, and the particles with the greatest triglyceride content are thought to ultimately be the most atherogenic. Specific composition of low-density lipoproteins is not captured by common lipid measures (i.e. TC, LDL-c). A high proportion of triglyceride-rich low-density lipoproteins could be a mechanism for CVD risk in South Asians. Our objective was to compare mean TC, LDL-c, HDL-c, triglycerides, and apoB-triglyceride ratio (an estimate of low-density lipoprotein content) between South Asian-Americans and the US population. Methods We studied 2,876 South Asian adults living in the United States participating in a wellness program. Demographics were obtained by self-report. Lipoprotein levels were measured after 10-hour fast. US population means were calculated from NHANES (2007-2008, n = 5,113). Individuals on lipid-lowering therapy were excluded (780 (33%) South Asians, 1,194 (19%) NHANES). Results LDL-c (118mg/dL vs 116mg/dL, p<0.05) and triglycerides (139mg/dL vs 131 mg/dL, p<0.05) were higher in South Asians than the US population, whereas TC was lower (192mg/dL vs 197 mg/dL, p<0.05). HDL-c was lower in South Asians (46mg/dL vs 52mg/dL, p<0.05). ApoB was not statistically significantly different (93mg/dL vs 92mg/dL, p = 0.1), however the apoB/triglyceride ratio was lower in South Asians (0.8 vs 0.9, p<0.05). After stratifying for age by decade and gender, we found that South Asians have lower HDL-c until the age of 50, and lower apoB/triglyceride ratio until the age of 60, with no substantial differences between men and women. Conclusions Mean TC, LDL-c, and triglycerides were normal in South Asians, however the apoB/triglyceride ratio was lower in South Asians than in the US population. This finding indicates that a higher proportion of low-density lipoproteins in South Asians are of the triglyceride-rich atherogenic type. This may portend non-HDL-c as a better indicator of CVD risk than LDL-c in South Asians. Further, low apoB/triglyceride ratio and low HDL-c occurs at a young age in South Asians, suggesting that onset of risk is early. The disappearance of these patterns after age 60 may be the result of sample bias (excluding individuals on lipid lowering therapy), and/or survival bias.

Happiness Index and Gadget Radiation Analysis on Yajna and Mantra Chanting Therapy in South Asian Continent

2021 ◽  
Vol 1 (1) ◽  
pp. 1-46
Author(s):  
Rohit Rastogi ◽  
Mamta Saxena ◽  
Mayank Gupta ◽  
Akshit Rajan Rastogi ◽  
Pradeep Kumar ◽  
...  
Keyword(s):  
Natural Disasters ◽  
Human Health ◽  
South Asian ◽  
Human Body ◽  
Human Life ◽  
Human Race ◽  
Asian Continent ◽  
Gender And Age ◽  
Body And Soul ◽  
Ancient Times

From ancient times, humans are striving for being healthy and to live with mental peace with family and society. In the previous centuries also, some manmade and mostly natural disasters have disturbed the pace of human life. There have been times when the whole human race has been in terror, danger, and utmost worry. The electrical gadgets also have made the human life comfortable, but also machines have dominated its consciousness. The stress, aggression, depression, and many more issues are also showing presence in all our lives. The chapter is a trial to establish the effect of yagna and mantra science over human calmness and its effect on human health irrespective to gender and age. The article also elaborates the effect of Sanskrit sound and mantra chanting on emission of radiations from electronic gadgets. It also presents the effect of spiritual practices on the human body and soul after the terror, stress, grief created due to COVID-19.

Promoting allyship among South Asian and Arab Muslims toward Black and Latino/a Muslims in American Islamic centers

2021 ◽  
Author(s):  
Nausheen Pasha-Zaidi ◽  
Meg Aum Warren ◽  
Yvonne Pilar El Ashmawi ◽  
Neneh Kowai-Bell
Keyword(s):  
South Asian ◽  
South Asians ◽  
The United States ◽  
Muslim Americans ◽  
Social Categories ◽  
Islam In America ◽  
The Us ◽  
Racial Dialogue ◽  
Muslim Communities ◽  
Black And Latino

Increased social justice awareness in the United States and shifting demographics are giving birth to a more diverse and egalitarian generation. Improving relations across social categories has been a key topic in di-versity, equity, and inclusion work, but less emphasis has been placed on cross-racial allyship within mi-nority populations. While allyship in racial contexts is often perceived as a White versus non-White issue, this binary position erases the diversity that exists within communities of color. A dichotomous approach to allyship that positions White heterosexual males as the primary holders of privilege does not address the disparities that exist within and across minoritized communities. While Arabs and South Asians are minori-ties in the US on a macrolevel, they often hold privileged positions in Islamic centers and other Muslim spaces—even though Black Americans make up a larger percentage of the Muslim population. Additional-ly, there is an increasing number of Latino/a Muslims in the US, but they are often invisible in larger con-versations about Islam in America as well as in discourse among Muslim Americans. In this chapter, we explore the concept of allyship and how South Asian and Arab Muslims can support and advocate for Black and Latino/a Muslims in American Islamic centers. We also discuss Islamophobia in the US as well as the anti-Blackness and racism that exists within Muslim communities and provide suggestions on how Islamic centers can serve as spaces of allyship and cross-racial dialogue.

Tough Breaks: Trans Rage and the Cultivation of Resilience

Hypatia ◽  
2019 ◽  
Vol 34 (1) ◽  
pp. 121-140 ◽  
Author(s):  
Hilary Malatino
Keyword(s):  
Negative Affect ◽  
Performance Art ◽  
Cultural Production ◽  
Ethics Of Care ◽  
Relational Dynamics ◽  
Negative Affects ◽  
The Rich

Countering hegemonic understandings of rage as a deleterious emotion, this article examines rage across specific sites of trans cultural production—the prison letters of CeCe McDonald and the durational performance art of Cassils—in order to argue that it is integral to trans survival and flourishing. Theorizing rage as a justified response to unlivable circumstances, a response that plays a key role in enabling trans subjects to detach from toxic relational dynamics in order to transition toward other forms of gendered subjectivity and intimate communality, I develop an account of what I call an “infrapolitical ethics of care” that indexes a web of communal practices that empathetically witness and amplify rage, as well as support subjects during and after moments of grappling with overwhelming negative affect. I draw on the work of trans, queer, and feminist theorists who have theorized the productivities of so‐called “negative” affects, particularly Sara Ahmed's work on willfulness and killing joy (2014), María Lugones's writing on anger (2003), Judith Butler's Spinozan reassessment of the vexed relations between self‐preservation and self‐destruction (2015), and the rich account of trans rage provided by Susan Stryker (1994).

scholarly journals Molecular adaptation in adipose tissue in response to overfeeding with a high-fat diet under sedentary conditions in South Asian and Caucasian men

2019 ◽  
Vol 122 (03) ◽  
pp. 241-251
Author(s):  
Siti N. Wulan ◽  
Freek G. Bouwman ◽  
Klaas R. Westerterp ◽  
Edwin C. M. Mariman ◽  
Guy Plasqui
Keyword(s):  
Adipose Tissue ◽  
Fatty Acid ◽  
South Asian ◽  
High Fat Diet ◽  
South Asians ◽  
Molecular Adaptation ◽  
Body Fat Percentage ◽  
High Fat ◽  
Fat Percentage ◽  
Caucasian Men

AbstractFor the same BMI, South Asians have a higher body fat percentage than Caucasians. There might be differences in the fatty acid (FA) handling in adipose tissue when both ethnicities are exposed to high-fat overfeeding. The objective of the present study was to investigate the molecular adaptation in relation to FA metabolism in response to overfeeding with a high-fat diet (OHFD) in South Asian and Caucasian men. Ten South Asian men (BMI 18–29 kg/m2) and ten Caucasian men (BMI 22–33 kg/m2), matched for body fat percentage, aged 20–40 years were included. A weight-maintenance diet (30 % fat, 55 % carbohydrate and 15 % protein) was given for 3 d followed by 3 d of overfeeding (150 % energy requirement) with a high-fat diet (60 % fat, 25 % carbohydrate and 15 % protein) while staying in a respiration chamber. Before and after overfeeding, abdominal subcutaneous fat biopsies were taken. Proteins were isolated, analysed and quantified for short-chain 3-hydroxyacyl-CoA dehydrogenase (HADH), carnitine palmitoyl-transferase 1α (CPT1a), adipose TAG lipase, perilipin A (PLINA), perilipin B, lipoprotein lipase and fatty acid binding protein 4 using Western blotting. OHFD decreased the HADH level (P &lt; 0·05) in Caucasians more than in Asians (P &lt; 0·05), but the baseline and after intervention HADH level was relatively higher in Caucasians. The level of CPT1a decreased in South Asians and increased in Caucasians (P &lt; 0·05). PLINA did not change with diet but the level was higher in South Asians (P &lt; 0·05). The observed differences in HADH and PLINA levels as well as in CPT1a response may be important for differences in the long-term regulation of energy (fat) metabolism in these populations.

scholarly journals PERSEPSI WARNA EMAS PADA PERHIASAN PENGANTIN KARO DI SEI BINGEI, KABUPATEN LANGKAT, SUMATERA UTARA

2021 ◽  
Vol 2 (1) ◽  
pp. 49
Author(s):  
Sartika Br Sembiring
Keyword(s):  
Data Collection ◽  
Role Models ◽  
Extended Family ◽  
Human Life ◽  
Strong Relationship ◽  
Hard Work ◽  
Domestic Life ◽  
Deep Meaning ◽  
Descriptive Qualitative

Color in human life has a very important role. With color, humans can identify something that appears in front of them. There is a strong relationship between color and one’s emotions that can even cause a feeling that is unique to a person. Karo bridal jewelry uses gold as a whole, from bracelets, necklaces to earrings worn by the bride and groom. This study focuses on the role of gold in Karo bridal jewelry in influencing the perception of the bride and groom in living a new household. The method used in this research is descriptive qualitative with data collection techniques in the form of observation, interviews and documentation. The results showed that the perception of the gold color in the Karo people, especially the bride and groom, had a very deep meaning, namely the value of responsibility, the value of hard work, the value of honesty and the value of prosperity expected in domestic life. The perception of value that arises from the gold color of jewelry reflects that both the bride and the extended family must be able to become role models who have luxurious and effective symbols such as gold.ABSTRAK Warna di dalam kehidupan manusia memiliki peranan yang sangat penting. Dengan warna manusia dapat mengidentifikasi sesuatu yang tampak dihadapannya. Terdapat keterkaitan kuat antara warna dengan emosi seseorang yang bahkan dapat menimbulkan suatu perasaan yang khas dari diri seseorang. Perhiasan pengantin Karo menggunakan warna emas secara keseluruhan mulai dari gelang, kalung sampai dengan anting yang dikenakan oleh kedua pengantin. Penelitian ini memfokuskan peran warna emas pada perhiasan pengantin Karo dalam mempengaruhi persepsi pengantin dalam menjalani rumah tangga yang baru. Metode yang digunakan dalam penelitian ini adalah deskriptif kualitatif dengan teknik pengumpulan data berupa observasi, wawancara dan dokumentasi. Hasil penelitian menunjukkan persepsi warna emas pada masyarakar Karo khususnya kedua pengantin memiliki arti yang sangat dalam yaitu nilai tanggung jawab, nilai kerja keras, nilai kejujuran serta nilai kemakmuran yang diharapkan dalam kehidupan rumah tangga. Persepsi nilai yang timbul dari warna emas perhiasan mencerminkan kedua pengantin dan keluarga besar harus mampu menjadi panutan yang memiliki simbol mewah dan tepat guna seperti emas. Kata Kunci : Emas; Perhiasan; Pengantin Karo

scholarly journals Cardiovascular risk assessment in South and Middle-East Asians living in the Western countries

2020 ◽  
Vol 36 (7) ◽  
Author(s):  
Sahrai Saeed ◽  
Alka M Kanaya ◽  
Louise Bennet ◽  
Peter M Nilsson
Keyword(s):  
Risk Assessment ◽  
Cardiovascular Risk ◽  
Middle East ◽  
South Asian ◽  
South Asians ◽  
Middle Eastern ◽  
Cardiovascular Risk Assessment ◽  
The West ◽  
East Asians ◽  
Western Countries

Nearly a quarter of the world population lives in the South Asian region (India, Pakistan, Bangladesh, Sri Lanka, Nepal, Bhutan, and the Maldives). Due to rapid demographic and epidemiological transition in these countries, the burden of non-communicable diseases is growing, which is a serious public health concern. Particularly, the prevalence of pre-diabetes, diabetes and atherosclerotic cardiovascular disease (CVD) is increasing. South Asians living in the West have also substantially higher risk of CVD and mortality compared with white Europeans and Americans. Further, as a result of global displacement over the past three decades, Middle-Eastern immigrants now represent the largest group of non-European immigrants in Northern Europe. This vulnerable population has been less studied. Hence, the aim of the present review was to address cardiovascular risk assessment in South Asians (primarily people from India, Pakistan and Bangladesh), and Middle-East Asians living in Western countries compared with whites (Caucasians) and present results from some major intervention studies. A systematic search was conducted in PubMed to identify major cardiovascular health studies of South Asian and Middle-Eastern populations living in the West, relevant for this review. Results indicated an increased risk of CVD. In conclusion, both South Asian and Middle-Eastern populations living in the West carry significantly higher risk of diabetes and CVD compared with native white Europeans. Lifestyle interventions have been shown to have beneficial effects in terms of reduction in the risk of diabetes by increasing insulin sensitivity, weight loss as well as better glycemic and lipid control. doi: https://doi.org/10.12669/pjms.36.7.3292 How to cite this:Saeed S, Kanaya AM, Bennet L, Nilsson PM. Cardiovascular risk assessment in South and Middle-East Asians living in the Western countries. Pak J Med Sci. 2020;36(7):---------. doi: https://doi.org/10.12669/pjms.36.7.3292 This is an Open Access article distributed under the terms of the Creative Commons Attribution License (http://creativecommons.org/licenses/by/3.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

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