405,971 research outputs found
Philanthropic Case Study: The Civic Engagement Fund for Arab, Middle Eastern, Muslim, and South Asian Communities - Bay Area Demonstration Project
Get PDFIn September 2006, the Civic Engagement Fund for Arab, Middle Eastern, Muslim, and South Asian (Fund) approved its first cycle of seventeen capacity building grants totaling $129,000 to support Arab, Middle Eastern, Muslim, and South Asian (AMEMSA) communities in the San Francisco Bay Area. The Civic Engagement Fund for AMEMSA Communities is a capacity building initiative designed to support AMEMSA nonprofit organizations through a mix of small grants and the provision of technical assistance. The Fund was developed through a strategic partnership between Asian Americans/Pacific Islanders in Philanthropy (AAPIP), an affinity group of the Council of Foundations, and The San Francisco Foundation, a regional community foundation. The collaborative now includes seven additional San Francisco Bay Area philanthropic institutions.This paper explores this unique partnership between an affinity group and a community foundation developed with an explicit goal of developing new strategies to amplify the issues and challenges facing disadvantaged communities and identify innovative funding solutions
Diasporic Film in Communities
Get PDFThe Diasporic Film in Communities project set out to critically examine the role of Diasporic film culture in Diasporic communities. A case study approach was used to explore how three postcolonial publics (African-Caribbean, Chinese and South Asian) mobilise around film, interface with cultural organisations and reflect on their significance as film communities.AHRC- Research Grant, Project Reference: AH/J011991/
South Asian perspectives on the LGBTQ community at a Christian institution
Get PDFCurrent sociopolitical climates for LGBTQ individuals in South Asian countries are hostile. The negative beliefs that contribute to these climates are reflected in South Asian communities and religious Institutions within America, which can leave lasting impact on South Asian youths. The present study qualitatively analyzes how the South Asian and Christian university contexts intersect to influence the attitudes of South Asian college students. We conducted semi-structured interviews with six participants and used Braun and Clarke’s (2008) thematic analysis to identify and organize themes from the interviews. Some preliminary themes include South Asian communities considering LGBTQ issues to be taboo and participants gaining more awareness of the LGBTQ community from campus protests. We will include some implications for practice, including Christian higher education practice, based on the study findings
“Liting it up”: Popular Culture, Indo-Pak Basketball, and South Asian American Institutions
Get PDFSouth Asian American participants of a co-ethnic basketball league, known as Indo-Pak Basketball, utilized urban basketball vernacular through the phrase “liting it up” to identify individuals scoring points in great numbers. The person “liting it up” becomes visible and receives recognition. Accordingly, I want to “lite up” the scholarship on South Asian America whereby situating South Asian American religious sites and cultural centers as key arenas for “Americanization” through US popular culture. I situate sport as a key element of popular culture through which South Asian American communities work out, struggle through, and contest notions of self. Informed by an Anthropology of Sport, ethnography of South Asian American communities in Atlanta takes place alongside an examination of the North American Indo-Pak Basketball circuit. Accordingly, my findings indicate that such community formation has also taken shape at the intersections of institutions, gender, and sexuality whereby excluding queers, women, and other communities of color
South Asian Diasporas in Canada
Get PDFIn May 2011 over 60 scholars gathered in Canada for a conference on; ‘Assessing the complexities of South Asian Migration’. This special issue of South Asian Diaspora on South Asian diasporas in Canada emerges from this event, and contains papers by scholars from multiple disciplines drawing upon various research methods and theoretical frameworks. As a collection the papers demonstrate the mature and evolving nature of research on Canada’s various South Asian immigrant communities (India, Pakistan, Bangladesh, Nepal, Sri Lanka, Bhutan and the Maldives). This geographical diversity comprises what is termed ‘South Asia’, according to this journal’s aims and scopes at least, but there are several other territories commonly captured by the term ‘South Asia’. The diversity, and problematic construction, of the categorization ‘South Asian’ in Canada is explicitly examined in the first two papers by Sandeep Agrawal and Sutama Ghosh. Subsequent papers explore particular subsets of this diasporic community that are framed by national (mostly Indian) and other identity markers. Either implicitly or explicitly each paper considers identity not as fixed, but intersectional, and shaped through a recursive exchange between family, home, community, economy and state.
Before introducing the papers in this collection, let us first begin with an official version of the South Asian community in Canada using various Statistics Canada reports. Such formal efforts to define a South Asian community often rely on a confusing array of ethnic, linguistic as well as national markers. In 2006 Canadians of South Asian background represented the largest visible minority group nationally at 1.3 million people, or about 4% of Canada’s total national population. At the metropolitan scale South Asians represented 11% of Toronto’s and 8% of Vancouver’s population in 2006 (Lindsay 2007). In 2001 South Asian Canadians were fairly equally divided between Hindu, Muslim and Sikh religious adherence, but linguistically English and Punjabi, followed by Tamil, were the most common mother tongue or language spoken at home (Tran etal 2005, 23). While 88% of South Asian Canadians stated they had a strong sense of belonging to Canada (higher than any other visible minority group) (Tran et al 2005), over a third indicated they had experienced discrimination (Lindsay 2007, 16). Within the South Asian community India (47%), Sri Lanka (13%) and Pakistan (11%) are the top countries of birth, this compares to 61%, 2% and 7% for the same national groups before 1971 (Tran et al 2005). The dominance of Indian nationals in the South Asian diaspora in Canada is clearly evident, and this overrepresentation is also reflected in the papers in this special issue. While South Asian diasporas in Canada are still overly Indian in composition, there has been diversification over the last 50 years, driven in part by changes in Canada’s immigration policy and external geopolitical events
South Asian Diasporas in Canada
Get PDFIn May 2011 over 60 scholars gathered in Canada for a conference on; ‘Assessing the complexities of South Asian Migration’. This special issue of South Asian Diaspora on South Asian diasporas in Canada emerges from this event, and contains papers by scholars from multiple disciplines drawing upon various research methods and theoretical frameworks. As a collection the papers demonstrate the mature and evolving nature of research on Canada’s various South Asian immigrant communities (India, Pakistan, Bangladesh, Nepal, Sri Lanka, Bhutan and the Maldives). This geographical diversity comprises what is termed ‘South Asia’, according to this journal’s aims and scopes at least, but there are several other territories commonly captured by the term ‘South Asia’. The diversity, and problematic construction, of the categorization ‘South Asian’ in Canada is explicitly examined in the first two papers by Sandeep Agrawal and Sutama Ghosh. Subsequent papers explore particular subsets of this diasporic community that are framed by national (mostly Indian) and other identity markers. Either implicitly or explicitly each paper considers identity not as fixed, but intersectional, and shaped through a recursive exchange between family, home, community, economy and state.
Before introducing the papers in this collection, let us first begin with an official version of the South Asian community in Canada using various Statistics Canada reports. Such formal efforts to define a South Asian community often rely on a confusing array of ethnic, linguistic as well as national markers. In 2006 Canadians of South Asian background represented the largest visible minority group nationally at 1.3 million people, or about 4% of Canada’s total national population. At the metropolitan scale South Asians represented 11% of Toronto’s and 8% of Vancouver’s population in 2006 (Lindsay 2007). In 2001 South Asian Canadians were fairly equally divided between Hindu, Muslim and Sikh religious adherence, but linguistically English and Punjabi, followed by Tamil, were the most common mother tongue or language spoken at home (Tran etal 2005, 23). While 88% of South Asian Canadians stated they had a strong sense of belonging to Canada (higher than any other visible minority group) (Tran et al 2005), over a third indicated they had experienced discrimination (Lindsay 2007, 16). Within the South Asian community India (47%), Sri Lanka (13%) and Pakistan (11%) are the top countries of birth, this compares to 61%, 2% and 7% for the same national groups before 1971 (Tran et al 2005). The dominance of Indian nationals in the South Asian diaspora in Canada is clearly evident, and this overrepresentation is also reflected in the papers in this special issue. While South Asian diasporas in Canada are still overly Indian in composition, there has been diversification over the last 50 years, driven in part by changes in Canada’s immigration policy and external geopolitical events
Understanding low colorectal cancer screening uptake in South Asian faith communities in England - a qualitative study.
Get PDFBACKGROUND: Colorectal cancer screening uptake within the South Asian population in England is approximately half that of the general population (33 % vs 61 %), and varies by Muslim (31.9 %), Sikh (34.6 %) and Hindu (43.7 %) faith background. This study sought to explore reasons for low uptake of CRC screening in South Asian communities and for the variability of low uptake between three faith communities; and to identify strategies by which uptake might be improved. METHODS: We interviewed 16 'key informants' representing communities from the three largest South Asian faith backgrounds (Islam, Hinduism and Sikhism) in London, England. RESULTS: Reasons for low colorectal cancer screening uptake were overwhelmingly shared across South Asian faith groups. These were: limitations posed by written English; limitations posed by any written language; reliance on younger family members; low awareness of colorectal cancer and screening; and difficulties associated with faeces. Non-written information delivered verbally and interactively within faith or community settings was preferred across faith communities. CONCLUSIONS: Efforts to increase accessibility to colorectal cancer screening in South Asian communities should use local language broadcasts on ethnic media and face-to-face approaches within community and faith settings to increase awareness of colorectal cancer and screening, and address challenges posed by written materials
Challenging Cultural Discourses and Beliefs that Perpetuate Domestic Violence in South Asian Communities: A Discourse Analysis
Get PDFSouth Asians are one of the fastest growing immigrant communities in North America. Domestic violence (DV) in the South Asian community is at least as prevalent as it is in the general population, yet is massively underreported. Several reasons have been cited for the silence of South Asian immigrant women about DV. While some of these are financial, social and structural, there are others that arise from discourses specific to South Asian communities. The aim of this study was to examine the origins of these discourses using the framework of historical critical discourse analysis. This paper presents the results of this analysis and provides evidence that challenges the dominant discourses and beliefs that are commonly used by South Asian immigrant families to silence women. The findings have implications for health and well-being of South Asian women experiencing abuse and violence
Cultural competency: professional action and South Asian carers
Get PDFInequality and exclusion are characteristic of the experience of UK South Asian communities. In health care, community needs are often not addressed by health and social welfare services. An increase in cultural competency is now part of identified policy. The aim of this paper is to examine the extent to which there is evidence of cultural competency amongst professionals concerning South Asian parents caring for a person with cerebral palsy. Semi-structured interviews were conducted with respondents from 19 service organisations. Results are presented on perceptions of service delivery and on the dynamics of service development: evidence is found that inadequate service delivery continues despite professional knowledge that it exists. Conditions necessary for the achievement of cultural competence are discussed. We suggest that service development to meet the needs of South Asian carers must form part of an overall strategy geared to change at different levels within and outside service organisations
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