Home Blood Pressure Monitoring Devices: Device Performance in an Alaska Native and American Indian Population

Objectives: Home blood pressure monitoring (HBPM) is an important component of blood pressure (BP) management. We assessed performance of two HBPM devices among Alaska Native and American Indian people (ANAIs). Methods: We measured BP using Omron BP786 arm cuff, Omron BP654 wrist cuff, and Baum aneroid sphygmomanometer in 100 ANAIs. Performance was assessed with intraclass correlation, paired t-tests, and calibration models. Results: Compared to sphygmomanometer, average BP was higher for wrist cuff (systolic = 4.8 mmHg and diastolic = 3.6 mmHg) and varied for arm cuff (systolic = −1.5 mmHg and diastolic = 2.5 mmHg). Calibration increased performance from grade B to A for arm cuff and from D to B for wrist cuff. Calibration increased false negatives and decreased false positives. Discussion: The arm HBPM device is more accurate than the wrist cuff among ANAIs with hypertension. Most patients are willing to use the arm cuff when accuracy is discussed.

Sharing Lessons Learned from Beta-Testing the CAN Quit Facebook Group Prototype to Promote Smoking Treatment Utilization among Alaska Native People (Preprint)

UNSTRUCTURED Social media presents an effective tool to reach, engage, and connect smokers in cessation efforts. Our team developed the Facebook group, CAN Quit (Connecting Alaska Native People to Quit smoking), to promote utilization of evidence-based smoking cessation resources for Alaska Native (AN) people living in Alaska, which are underutilized despite their effectiveness. Often separated by geography and climate, AN people prefer group-based approaches for tobacco cessation that support their culture and values. Such preferences make AN people candidates for social-media-based interventions which promote connection. This Viewpoint discusses the steps involved and lessons learned in building and beta-testing our Facebook (FB) group prototype. We describe the process of training moderators to facilitate group engagement and foster community and we describe how we developed and beta tested our intervention prototype and FB group. All parts of the prototype are designed to facilitate utilization of evidence-based cessation treatments. We include recommendations for best practices with the hope that lessons learned from the CAN Quit prototype could provide a model for others to create similar platforms that benefit Alaska Native / American Indian people in the context of smoking cessation.

Moving on with saudade: On bordered countries and vague terms

This article is about how people moving along state borders – I call them wayfarers – refuse the assumption that they ought to live either a sedentary or a nomadic lifestyle inside or outside states, whether as citizens or as Others. In particular, it looks at how the term saudade helps mobile people to manage friction without falling back into such binaries. The Oxford English Dictionary defines saudade as a desire ‘for something’ and describes it as a characteristic of the ‘Portuguese or Brazilian’ people. Here, we shall attend however to the saudade evoked by Venezuelans and Warao (defined by the same dictionary as ‘members of a South American Indian people inhabiting Guyana, Suriname, and Venezuela’). This article patterns a contrast between two ways of evoking the term in comments about movement made by my informants: the first, Precise Saudade, asks for precision about that of which people feel saudade. The second way of evoking the term, Vague Saudade, is, as its name suggests, more comfortable with being vague. The argument put forward by this article is that scholarly and policy texts on ‘migrants’, ‘nomads’ and ‘refugees’ need to make more room for Vague Saudade when translating the talk of wayfarers. It may be tempting to dismiss vagueness as showing ambiguity and imprecision. Yet, as the stories that follow are meant to highlight, Vague Saudade can be useful to wayfarers in several ways: to engage in care, to protect others, to protect themselves and to engage in conversations about alternative worlds. To grant monopoly to Precise Saudade, it is argued, risks hindering wayfarers’ ability to do these things. I find this is relevant to how we translate wayfarers, and I suggest it is also germane to how we translate in research.