Embodied Aging: Everyday body practices and Later Life Identities among the South Asian Indian Gujarati Diaspora in Canada

This study explores how South Asian Indian Gujarati older adults in Canada (Greater Vancouver area) strive to maintain personal continuity, citizenship, and selfhood through everyday body management practices (exercise/yoga, medication/health supplements, skin, and hair care routines) and cultural markers such as food, sartorial choices, and community engagement. This examination, we contend, is noteworthy against the backdrop of contemporary North American academic and popular discourses of a burgeoning consumerist movement around the medicalization of bodies and anti-aging technologies. Drawing on in-depth qualitative interviews of 26 older adults, we discuss how growing old in the diaspora is marked with moral ambivalence between ‘successful aging’ and ‘aging gracefully.’ Based on an inductive thematic analysis, we identify four major themes in how the older diaspora negotiate aging and reorganise their lives through changing social relations and shifting cultural institutions. The first theme is the growing salience of both bodily and social changes in conceptualizing “old age,” and how the experiences of aging vary by gender. Specifically, while most of the female participants visualized old age in terms of a loss of physical functionality, the male participants described agedness in terms of a loss of economic and social worth. The second major theme encapsulates the acceptable coping strategies for dealing with bodily changes and the associated reconfigurations of social roles. While a fit body and functionality were regarded as foundational traits for aging well by all participants, corrective measures or anti-aging products were not espoused as the most culturally appropriate “Indian” way of growing old. The third theme highlights the apprehensions regarding growing old in a foreign country, including a foreboding anxiety of dependence and frailty in the absence of traditional familial care networks. The final theme, explores how for most participants, the notion of home evoked ambivalence in constructing their sense of belonging and identity, often expressed through everyday practices and memory-keeping. Taken together, we ultimately show how age and embodiment are inextricably linked in the experience of growing old in the diaspora.

On the Meaning of Aging and Ageism: Why Culture Matters

Like any form of discrimination, ageism does not exist in a void; it is expressed through cultural values and social beliefs. Some studies show that ageism intersects with other discriminatory attitudes, including those based on race or culture, leading to negative outcomes. However, the way older individuals, who are members of diverse cultural groups, experience and acknowledge age-based discrimination and react to ageist stereotypes may also be culturally dependent. The purpose of this paper is to further explore perceptions of aging and ageism among cultural groups of older adults in Canada. Findings from group discussions conducted among Chinese, Arab, and South Asian Indian older adults reveal that seniors living in Canada share relatively positive perceptions of aging and maintain their physical and psychological well-being, in part, because of their family and community engagement. Participants highlighted the respect that is offered to older adults in their culture and, in most cases, were grateful for their families and the policies supporting older adults in Canada. While participants were often not familiar with the term “ageism,” they had experienced a few instances of age discrimination, especially in the workplace. Results suggest that participants’ identities as older people may prevail over identities related to culture. As Canada’s society ages and becomes more diverse, these findings shed light on how culture influences the experience of aging and ageism.

Group Dance and Motivational Coaching for Walking: A Physical Activity Program for South Asian Indian Immigrant Women Residing in the United States

Background: South Asian Indian immigrants residing in the United States are at high risk of cardiovascular disease (prevalence ≥35%), diabetes (prevalence 45.4%), and stroke (prevalence 26.5%). This study examined the effect of culturally relevant physical activity interventions on the improvement of physiological measures and average daily steps in at-risk midlife South Asian Indian immigrant women. Methods: In this 2-arm interventional research design, the dance (n = 25) and the motivational phone calls group (n = 25), attended social cognitive theory–based motivational workshops every 2 weeks for the first 12 weeks. Data for weight, waist circumference, blood pressure, blood sugar, cholesterol level, and 12-lead electrocardiogram were collected at the baseline, 12 weeks, and 24 weeks. Results: Significant differences were seen in body weight (F2,94 = 4.826, P = .024; ), waist circumference (F2,92 = 7.496, P = .001; ), systolic blood pressure (F2,94 = 19.865, P = .000; ), triglyceride (F2,94 = 11.111, P = .000; ), cholesterol (F2,94 = 8.925, P = .001; ), blood sugar level (F2,94 = 8.851, P = .000; ), and average daily steps across both intervention groups over time (F2,96 = 30.94, P = .000; ). Conclusion: Culturally relevant motivational workshops with Indian dance and walking are an innovative approach to increasing lifestyle physical activity among South Asian Indian immigrant women.

Europe and Mankind. Husserl’s Biased Reflections on the Origin of Philosophy and Not Europeanized Civilizations

Nowhere does the theory-laden character of Husserl’s phenomenological intuitions become as apparent as in his reflections on cultural philosophy. It is his theory that the qualification of one‘s own tradition as one of many manifestations of something valid in itself and binding for all is a unique achievement of Greek-European philosophy. However, that conviction can be found equally in South Asian (Indian) “doctrines of Oneness” as well as in East Asian (Chinese) instances of the “Golden Rule”. Every person with a command of a natural language is capable of such an insight.The most appropriate model for individual civilizations is not the sphere metaphor, which draws on a Platonic idea of organism, the model that Husserl adopted for his conception of “home” and “foreign worlds”, but rather the image of tinkering introduced by Claude Lévi-Strauss for illiterate societies and used by François Jacob to illustrate the present biological concept of organism.Regarding cultural universals, Husserl also relies on classical ontological reflections rather than on recent biological models. The most inter-esting anthropological universals from the point of view of cultural philosophy are, however, not essential, but contingent universals.En ninguna parte el carácter cargado de teoría de las intuiciones fenomenológicas de Husserl se vuelve tan aparente como en sus reflexiones sobre la filosofía cultural. Según su teoría, la calificación de la propia tradición como una de las muchas manifestaciones de algo válido en sí mismo y vinculante para todos es un logro único de la filosofía greco-europea. Sin embargo, esa convicción se puede encontrar igualmente en las "doctrinas de la unidad" del sur de Asia (India), así como en las instancias del este asiático (chino) de la "regla de oro". Cada persona con un dominio de un lenguaje natural es capaz de tal idea.El modelo más apropiado para las civilizaciones individuales no es la metáfora de la esfera, que se basa en una idea platónica del organismo —el modelo que adoptó Husserl para su concepción de "hogar" y "mundos extranjeros"— sino la imagen de retoque introducida por Claude Lévi Strauss para las sociedades analfabetas y utilizado por François Jacob para ilustrar el concepto biológico actual del organismo.Con respecto a los universales culturales, Husserl también se basa en reflexiones ontoló-gicas clásicas más que en modelos biológicos recientes. Sin embargo, los universales antropológicos más interesantes desde el punto de vista de la filosofía cultural no son esenciales, sino universales contingentes.

Morphological Carotid Plaque Area Is Associated With Glomerular Filtration Rate: A Study of South Asian Indian Patients With Diabetes and Chronic Kidney Disease

We evaluated the association between automatically measured carotid total plaque area (TPA) and the estimated glomerular filtration rate (eGFR), a biomarker of chronic kidney disease (CKD). Automated average carotid intima–media thickness (cIMTave) and TPA measurements in carotid ultrasound (CUS) were performed using AtheroEdge (AtheroPoint). Pearson correlation coefficient (CC) was then computed between the TPA and eGFR for (1) males versus females, (2) diabetic versus nondiabetic patients, and (3) between the left and right carotid artery. Overall, 339 South Asian Indian patients with either type 2 diabetes mellitus (T2DM) or CKD, or hypertension (stage 1 or stage 2) were retrospectively analyzed by acquiring cIMTave and TPA measurements of their left and right common carotid arteries (CCA; total CUS: 678, mean age: 54.2 ± 9.8 years; 75.2% males; 93.5% with T2DM). The CC between TPA and eGFR for different scenarios were (1) for males and females −0.25 ( P < .001) and −0.35 ( P < .001), respectively; (2) for T2DM and non-T2DM −0.26 ( P < .001) and −0.49 ( P = .02), respectively, and (3) for left and right CCA −0.25 ( P < .001) and −0.23 ( P < .001), respectively. Automated TPA is an equally reliable biomarker compared with cIMTave for patients with CKD (with or without T2DM) with subclinical atherosclerosis.