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Journal articles on the topic 'Women, Sikh'
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1
Kaur, Surinder. "EQUALITY OF WOMEN IN SIKH IDEOLOGY." JOURNAL OF SOCIAL SCIENCE RESEARCH 6, no. 2 (December 27, 2014): 1000–1003. http://dx.doi.org/10.24297/jssr.v6i2.3468.
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The status of a woman in a society shows the social, cultural, religious and political scenario of that society. The position of the woman has passed many phases. It becomes evident after studying the fundamental teachings of different spiritual traditions that different religions accorded high status to the woman. Through this research paper, an effort has been made to know the status of the woman in Sikhism. For this purpose, Semitic and Aryan religious traditions have been made the foundation to understand the status of the woman prior to the emergence of Sikhism. Misogynistic interpretation of the myth of Adam and Eve in Judeo-Christian and Islamic traditions and Pursha-Prakriti duality in Hindu Sankh philosophy made it clear that it is male chauvinism and misogynistic bent of mind which undermined the role of the woman in those societies. In the fifteenth century, Guru Nanak, the founder of Sikhism and his successor Sikh Gurus accorded very high status to the woman. Guru Ram Das, fourth Nanak, composed Lavan- the recitation of which became an essential part of the Sikh marriage ceremony. Lawans helped the women to get worthy status with men not only in this world but in spiritual realm also. Women in Sikhism through the institution of marriage regained their lost status. In this research paper, it has been concluded that Eve and Prakriti i.e. women are enabled to play equal and more vibrant role in the socio-religious, political and economic spheres due to the egalitarian and humanistic message of the Sikh Gurus. Sikhism has made it possible to wipe out the gender bias and narrow-mindedness associated with a male dominated society.
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Nesbitt, Eleanor. "‘Woman Seems to Be Given Her Proper Place’: Western Women’s Encounter with Sikh Women 1809–2012." Religions 10, no. 9 (September 18, 2019): 534. http://dx.doi.org/10.3390/rel10090534.
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Over a period of two centuries, western women—travellers, army wives, administrators’ wives, missionaries, teachers, artists and novelists—have been portraying their Sikh counterparts. Commentary by over eighty European and north American ‘lay’ women on Sikh religion and society complements—and in most cases predates—publications on Sikhs by twentieth and twenty-first century academics, but this literature has not been discussed in the field of Sikh studies. This article looks at the women’s ‘wide spectrum of gazes’ encompassing Sikh women’s appearance, their status and, in a few cases, their character, and including their reactions to the ‘social evils’ of suttee and female infanticide. Key questions are, firstly, whether race outweighs gender in the western women’s account of their Sikh counterparts and, secondly, whether 1947 is a pivotal date in their changing attitudes. The women’s words illustrate their curious gaze as well as their varying judgements on the status of Sikh women and some women’s exercise of sympathetic imagination. They characterise Sikh women as, variously, helpless, deferential, courageous, resourceful and adaptive, as well as (in one case) ‘ambitious’ and ‘unprincipled’. Their commentary entails both implicit and explicit comparisons. In their range of social relationships with Sikh women, it appears that social class, Christian commitment, political stance and national origin tend to outweigh gender. At the same time, however, it is women’s gender that allows access to Sikh women and makes befriending—and ultimately friendship—possible.
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Jakobsh, Doris R. "Seeking the Image of ‘Unmarked’ Sikh Women: Text, Sacred Stitches, Turban." Religion and Gender 5, no. 1 (February 19, 2015): 35–51. http://dx.doi.org/10.18352/rg.10085.
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With the inauguration of the Khalsa in 1699 by the tenth guru of the Sikhs, Guru Gobind Singh, a new understanding of ‘being Sikh’ was put in place. In examining the earliest prescriptive texts of the Khalsa, manifestations of Sikh religio-cultural identity and visual distinctiveness were deeply connected to the male Sikh body. This study locates Sikh women within a number of these early ritual and textual ordinances while also exploring how Sikh female religio-cultural materiality is contradistinct to the normative Khalsa male body. The production of phulkaris, a form of embroidered head covering (but having other uses as well) was historically associated with Sikh women and are here examined as alternate forms of religious belonging, ritual production and devotion. This study concludes with an examination of how the turban, for a small number of diasporic Sikh women, can be understood both as a rejection of traditional Sikh female ideals, as well as a novel form of Sikh women’s identity construction that is closely aligned with Sikh masculine ideals.
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Manchanda, Mahima. "Sikh Women’s Biography." South Asia Research 37, no. 2 (June 13, 2017): 166–78. http://dx.doi.org/10.1177/0262728017700203.
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This article examines the biography of Bibi Harnam Kaur, the young co-founder of the Sikh Kanya Mahavidyalaya, established in 1892 in Ferozepur, Punjab as one of the earliest schools for the education of Sikh girls. The opening of this school by her husband, Bhai Takht Singh, raises questions about the extent to which such initiatives reflected the desire of Sikh men and of the Singh Sabha at that time to ensure that their women should become educated to emerge as ideal wives and mothers. The clearly hagiographical biography presents Bibi Harnam Kaur as an extraordinary young woman destined for greatness, but also raises many tensions, contradictions and conflicts hidden below the surface concerning female education in India, which a feminist reading of this biography against the grain seeks to bring out.
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Santos-Fraile, Sandra. "The Sikh Gender Construction and Use of Agency in Spain: Negotiations and Identity (Re)Constructions in the Diaspora." Religions 11, no. 4 (April 9, 2020): 179. http://dx.doi.org/10.3390/rel11040179.
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For decades, Sikhs have made the choice to migrate to the United Kingdom (UK), the United States of America (USA), or Canada, as these countries are held in high esteem by Sikh communities and appear to afford prestige in socio-cultural terms to those who settle in them. However, changes in border policies (among other considerations such as the greater difficulty of establishing themselves in other countries, the opening of borders by regularization processes in Spain, commercial business purposes, or political reasons) have compelled Sikh migrants to diversify their destinations, which now include many European countries, Spain among them. The first generation of Sikhs arrived in Spain as part of this search for new migratory routes, and there are now sizable Sikh communities settled in different parts of this country. All migrants need to follow a process of adaptation to their new living environment. Moreover, a novel living context may offer new possibilities for migrants to (re)negotiate old identities and create new ones, both at individual and collective levels. This article will explore a case study of a Sikh community in Barcelona to reflect on the forms in which Sikh men and women perceive, question, and manage their identity and their lives in this new migratory context in Spain. The present paper argues that adaptation to the new place implies identity negotiations that include the redefinition of gender roles, changes in the management of body and appearance, and, most particularly, the emergence of new forms of agency among young Sikh women. In addition, we argue that new forms of female agency are made possible not only by the opportunities offered by the new context, but also emerge as a reaction against the many pressures experienced by the young women and exerted by their male counterparts in Sikh communities, as the latter push against the loss of traditional values.
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Chohan, Risham. "Sikh women in England, by Satwant Kaur Rait." Gender and Education 21, no. 2 (March 2009): 243–45. http://dx.doi.org/10.1080/09540250902745263.
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Virdi, Preet Kaur. "Barriers to Canadian justice: immigrant Sikh women andizzat." South Asian Diaspora 5, no. 1 (March 2013): 107–22. http://dx.doi.org/10.1080/19438192.2013.722383.
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Singh, Jaspal Kaur. "Negotiating Ambivalent Gender Spaces for Collective and Individual Empowerment: Sikh Women’s Life Writing in the Diaspora." Religions 10, no. 11 (October 28, 2019): 598. http://dx.doi.org/10.3390/rel10110598.
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In order to examine gender and identity within Sikh literature and culture and to understand the construction of gender and the practice of Sikhi within the contemporary Sikh diaspora in the US, I analyze a selection from creative non-fiction pieces, variously termed essays, personal narrative, or life writing, in Meeta Kaur’s edited collection, Her Name is Kaur: Sikh American Women Write About Love, Courage, and Faith. Gender, understood as a social construct (Butler, among others), is almost always inconsistent and is related to religion, which, too, is a construct and is also almost always inconsistent in many ways. Therefore, my reading critically engages with the following questions regarding life writing through a postcolonial feminist and intersectional lens: What are lived religions and how are the practices, narratives, activities and performances of ‘being’ Sikh imagined differently in the diaspora as represent in my chosen essays? What are some of the tenets of Sikhism, viewed predominantly as patriarchal within dominant cultural spaces, and how do women resist or appropriate some of them to reconstruct their own ideas of being a Sikh? In Kaur’s collection of essays, there are elements of traditional autobiography, such as the construction of the individual self, along with the formation of communal identity, in the postcolonial life writing. I will critique four narrative in Kaur’s anthology as testimonies to bear witness and to uncover Sikh women’s hybrid cultural and religious practices as reimagined and practiced by the female Sikh writers.
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Khamisa, Zabeen. "Disruptive Garb: Gender Production and Millennial Sikh Fashion Enterprises in Canada." Religions 11, no. 4 (March 31, 2020): 160. http://dx.doi.org/10.3390/rel11040160.
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Several North American Sikh millennials are creating online values-based fashion enterprises that seek to encourage creative expression, self-determined representation, gender equality, and ethical purchasing, while steeped in the free market economy. Exploring the innovative ways young Sikhs of the diaspora express their values and moral positions in the socio-economic sphere, one finds many fashionistas, artists, and activists who are committed to making Sikh dress accessible and acceptable in the fashion industry. Referred to as “Sikh chic”, the five outwards signs of the Khalsa Sikh—the “5 ks”—are frequently used as central motifs for these businesses (Reddy 2016). At the same time, many young Sikh fashion entrepreneurs are designing these items referencing contemporary style and social trends, from zero-waste bamboo kangas to hipster stylized turbans. Young Sikh women are challenging mainstream representations of a masculine Sikh identity by creating designs dedicated to celebrating Khalsa Sikh females. Drawing on data collected through digital and in-person ethnographic research including one-on-one interviews, participant observation, and social media, as well as fashion magazines and newsprint, I explore the complexities of this phenomenon as demonstrated by two Canadian-based Sikh fashion brands, Kundan Paaras and TrendySingh, and one Canadian-based Sikh female artist, Jasmin Kaur.
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Luthra, Sangeeta K. "Out of the ashes: Sikh American institution building and the promise of equality for Sikh women." Sikh Formations 13, no. 4 (April 20, 2017): 308–32. http://dx.doi.org/10.1080/17448727.2017.1309758.
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Kapur, Preeti. "Sharing identity through dress: The case of Sikh women." Psychological Studies 55, no. 2 (June 2010): 101–7. http://dx.doi.org/10.1007/s12646-010-0012-7.
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Emadi, Hafizullah. "Repression and endurance: anathematized Hindu and Sikh women of Afghanistan." Nationalities Papers 44, no. 4 (July 2016): 628–45. http://dx.doi.org/10.1080/00905992.2016.1153613.
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Hindus and Sikhs, longtime minority religious communities in Afghanistan, have played a major role in the social, cultural, and economic development of the country. Their history in Afghanistan has not been faithfully documented nor relayed beyond the country's borders by their resident educated strata or religious leaders, rendering them virtually invisible and voiceless within and outside of their country borders. The situation of Hindu and Sikh women in Afghanistan is significantly more marginalized socially and politically. Gender equality and women's rights were central to the teachings of Guru Nanak, but gradually became irrelevant to the daily lives of his followers in Afghanistan. Hindu and Sikh women have sustained their hope for change and seized any opportunity presented to play a role in the process. Active participants in the social, cultural, and religious life of their respective communities as well as in Afghanistan's government, their contributions to social changes and the political process have gone mostly unnoticed and undocumented as their rights, equality, and standing in the domestic and public arena in Afghanistan continue to erode in the face of continuous discrimination and harassment.
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Dusenbery, Verne A. "Graceful Women: Gender and Identity in an American Sikh Community." Contemporary Sociology: A Journal of Reviews 34, no. 2 (March 2005): 141–42. http://dx.doi.org/10.1177/009430610503400216.
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Kaur, Charanjit, and Sarjit S. Gill. "Sikh Women Diaspora in Malaysia: The Reality of their Role and Status in the Religious Domain." Millennial Asia 9, no. 1 (April 2018): 40–65. http://dx.doi.org/10.1177/0976399617753753.
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This article aims to examine how the Sikh women diaspora from two generations exercised their rights within the religious domain in Malaysia. Sikhism has a unique world view of gender ideology; from a gender perspective, God is symbolically described as a husband to all of humanity, whereby all humans, irrespective of gender, are perceived as having the status of wives to God. Since the Sikh religion focuses on the concept of the spirit rather than the physical body; therefore, the position of God and mankind should be cognized from the viewpoint of transformation of spirit. Most significantly, every human being, be they male or female, is held in equal importance, with each individual being conferred the same position, status, rights and opportunity to live this life as God has ordained. In fact, tenets of life that define practices as being praiseworthy, or to be avoided, are not gender specific. This makes the philosophy of gender equality of the Sikh religion particularly interesting and worthy of academic scrutiny. To what extent is it true that women have equal status with men? The authors discovered that patriarchal cultural practices have clearly dominated Sikh women’s views about their roles in daily life, as well as in the perception of their own status. This article concludes with specific recommendations to uplift and strengthen gender equality among the Sikh community in the religious domain.
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Bhachu, Parminder. "Culture, ethnicity and class among Punjabi Sikh women in 1990s Britain." Journal of Ethnic and Migration Studies 17, no. 3 (April 1991): 401–12. http://dx.doi.org/10.1080/1369183x.1991.9976254.
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Garha, Nachatter Singh. "Masculinity in the Sikh Community in Italy and Spain: Expectations and Challenges." Religions 11, no. 2 (February 7, 2020): 76. http://dx.doi.org/10.3390/rel11020076.
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Since the 1990s, the Sikh community in India has entered a phase of considerable socioeconomic and demographic transformation that is caused by the large-scale practice of female feticide, the spread of higher education among women, and the mass emigration of unskilled men to the Western countries. These changes have a great impact on the traditional configuration of gender roles and disrupt the construction of masculinity in the Sikh community in India and in the diaspora. Based on ethnographic observations and 64 in-depth interviews with Sikh immigrants in Spain (26) and Italy (22) and their relatives in India (16), this paper first explores the expectations of masculinity in the Sikh community in Italy and Spain; and second, analyses the challenges that are imposed by the socioeconomic and demographic transformation in the Indian Sikh community and the social environment in the host countries on the construction of masculinity in the Sikh community in both countries.
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Mooney, Nicola. "‘In Our Whole Society, There Is No Equality’: Sikh Householding and the Intersection of Gender and Caste." Religions 11, no. 2 (February 19, 2020): 95. http://dx.doi.org/10.3390/rel11020095.
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Sikhism is widely understood and celebrated as san egalitarian religion. This follows from its interpretation as a challenge to the caste schema of Hinduism as well as readings which suggest its gender equality. This paper explores the intersection of caste and gender in Sikh society in relation to Guru Nanak’s tenet that Sikhs be householders. Nanak’s view that householding is the basis of religious life and spiritual liberation—as opposed to the caste Hindu framework in which householding relates only to the specific stage of life in which one is married and concerned with domestic affairs—was one of the most important social and ritual reforms he introduced. By eliminating the need for an asceticism supported by householders, or in other words the binary framework of lay and renunciant persons, Nanak envisioned the possibility that the rewards of ascetism could accrue to householders. For Sikhs living at Kartarpur, the first intentional Sikh community, established by Guru Nanak as a place of gathering and meditation, Nanak’s egalitarian ideals were practiced so that women and members of all castes were equal participants. Guru Nanak’s model for social and ritual life presents a radical challenge to the hierarchies and exclusions of Hinduism, and yet, contains within it the basis for ongoing caste and gender disparity for Sikhs, since most Sikhs continue to arrange their householding around caste endogamous marriages and social and domestic arrangements which privilege men. Taking the position shared by a number of Sikh ethnographic informants, and supported by a number of feminist scholars, that the realization of an equal Sikh society remains incomplete, I juxtapose the continued acquiescence to caste and gender with the vision of an ideal and socially just society put forward by the Gurus.
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Ranaware, Ravindra. "Feministic Analysis of Shauna Singh Baldwin’s selected stories in English Lessons and Other Stories." Feminist Research 4, no. 1 (May 11, 2020): 1–5. http://dx.doi.org/10.21523/gcj2.19010102.
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The present paper aims at exploration of Shauna Singh Baldwin’s specific technique implemented to present women predicament in selected stories from feministic point of view. The feministic point of view has developed out of a movement for equal rights and chances for women society. The present search is based on analytical and interpretative methods. Shauna Singh Baldwin is a writer of short fiction, poetry, novels and essays. Her ‘English Lessons and Other Stories’ explores the predicament of earlier neglected women of Sikh community by putting them in the context of globalization, immigration to West and consumerism at Indian modern society. “Montreal 1962” presents a Sikh wife’s attachment, love, determination, struggles and readiness to do anything for survival in Canada where her husband is threatened to remove his turban and cut his hair short to get the job. “Simran” presents the story of sacrifice of individual desire by a young Sikh girl because of her mother’s fundamentalist attitude. The title of story “English Lessons” presents injustice to an Indian woman who has married to an American, who compels her to become a prostitute and a source of his earnings in the States. The fourth selected story “Jassie” tells us about the timely need of religious tolerance in the file of an Indian immigrant old woman. Being a feminist writer, though Baldwin has never claimed directly to be, she has very skillfully presented the issues of feminism through her own technique of presentation. She has used technique of presenting absence or opposite to highlight it indirectly. Thus, true to her technique, though not explicitly declared, Baldwin is one of the feminist writers who skillfully deals with feminine concerns.
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Ness, Sally A., Joyce M. Middlebrook, Amy Catlin, Sam-Ang Sam, and Chan Moly Sam. "Two Homes One Heart: Sacramento Sikh Women and Their Songs and Dances." Journal of American Folklore 108, no. 428 (1995): 204. http://dx.doi.org/10.2307/541381.
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Saleem, Umar, and Dr Rashida Parveen. "Role of Woman in Political Sphere in Mughal Era and British Empire in the Sub Continent." Fahm-i-Islam 3, no. 1 (June 30, 2020): 225–37. http://dx.doi.org/10.37605/fahm-i-islam.3.1.15.
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In general, this research revealed the error of the common assumption that "a state of negativity, dependency and self-reliance has prevailed over the participation of Indian women in public life, and that she was suffering from marginalization and exclusion from participation in political, social and scientific life". In fact, woman played important role in political sphere and some important personalities have been taken into consideration to unveil their efforts in politics. Similarly, the Indian woman gained a great deal of political influence. She took responsibility for governing herself at times in managing governance affairs. This political role was not limited to Muslim women alone, but was also found among Sikh and Hindu women. This article appraises the role of woman in political sphere during Mughal Era and British domain.
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Hussain, Yasmin. "South Asian Disabled Women: Negotiating Identities." Sociological Review 53, no. 3 (August 2005): 522–38. http://dx.doi.org/10.1111/j.1467-954x.2005.00564.x.
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This paper is concerned with the identities of disabled South Asian women within Britain. It presents empirical evidence concerning how disability, gender and ethnicity are negotiated simultaneously for young disabled Muslim and Sikh women. How these identities are negotiated is analysed in the realms of family, religion and marriage drawing on qualitative interviews with the young women, their parents and siblings. The paper argues against ideas of singular identity or the hierarchisation of identities or oppressions. The paper contributes to contemporary debates about how young South Asian women are constructing new forms of identity in Britain.
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Arora, Kamal. "“I Get Peace:” Gender and Religious Life in a Delhi Gurdwara." Religions 11, no. 3 (March 18, 2020): 135. http://dx.doi.org/10.3390/rel11030135.
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In October and November of 1984, after the assassination of Prime Minister Indira Gandhi by her Sikh bodyguards, approximately 3500 Sikh men were killed in Delhi, India. Many of the survivors—Sikh widows and their kin—were relocated thereafter to the “Widow Colony”, also known as Tilak Vihar, within the boundary of Tilak Nagar in West Delhi, as a means of rehabilitation and compensation. Within this colony lies the Shaheedganj Gurdwara, frequented by widows and their families. Based on ethnographic fieldwork, I explore the intersections between violence, widowhood, and gendered religious practice in this place of worship. Memories of violence and experiences of widowhood inform and intersect with embodied religious practices in this place. I argue that the gurdwara is primarily a female place; although male-administered, it is a place that, through women’s practices, becomes a gendered counterpublic, allowing women a place to socialize and heal in an area where there is little public space for women to gather. The gurdwara has been re-appropriated away from formal religious practice by these widows, functioning as a place that enables the subversive exchange of local knowledges and viewpoints and a repository of shared experiences that reifies and reclaims gendered loss.
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Krishnaleela, S. "Comparative Study of Personal Law in India." Shanlax International Journal of Arts, Science and Humanities 7, no. 4 (April 1, 2020): 121–27. http://dx.doi.org/10.34293/sijash.v7i4.2374.
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A woman was considered less than a full human, an object to be transferred by her male guardian. Though the turn in rights and behavior hasn’t quite corrected itself, women, possibly in a better place today than ever before -women are uniformly discriminated in India concerning all religions. Poly gamy forms a key basis for discrimination among Muslim women. In Christians, a wife can claim separation only on the adultery of the husband and his change of profession of Christianity to some other religion and marrying other women -There are different inheritance rules among the male and female Hindus. All this discrimination among the Indian women have to without any distinction be they Christian, Hindu, Muslim, Parsi, Sikh or Buddhist take what is best in all laws and frame a Uniform Civil Code - This article critically examines the uniform discrimination of women in India among Hindu, Muslim and Christian female marriage, Divorce and succession.
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Tatla, Darshan S. "Book Review: Sikh Women in England: Their Social and Cultural Beliefs and Social Practices." Asian and Pacific Migration Journal 14, no. 3 (September 2005): 381–82. http://dx.doi.org/10.1177/011719680501400306.
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Mand, Kanwal. "Gender, ethnicity and social relations in the narratives of elderly Sikh men and women." Ethnic and Racial Studies 29, no. 6 (November 2006): 1057–71. http://dx.doi.org/10.1080/01419870600960305.
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Bertolani, Barbara. "Women and Sikhism in Theory and Practice: Normative Discourses, Seva Performances, and Agency in the Case Study of Some Young Sikh Women in Northern Italy." Religions 11, no. 2 (February 17, 2020): 91. http://dx.doi.org/10.3390/rel11020091.
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The paper reflects on the role of women in Sikhism in theory and social practice, starting from a case study in northern Italy. Although the normative discourse widely shared in mainstream Sikhism affirms the equality between man and woman and the same possibility to manifest devotion through every kind of seva (social service within gurdwaras), empirical observation in some Italian gurdwaras has shown a different picture, as there is a clear division of tasks that implicitly subtends a gender-based hierarchy. This relational structure is challenged by intergenerational tensions, especially by young women born or raised in Italy, who may want to develop a different Sikh identity, considered compatible also with the Italian social and cultural context. In this initial process of collective identity definition and of agency, the female participation in the religious seva within gurdwaras is identified as the tool for change of power relations that cross genders and generations.
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Gama, R., AB Elfatih, and NR Anderson. "Ethnic Differences in Total and HDL Cholesterol Concentrations: Caucasians Compared with Predominantly Punjabi Sikh Indo-Asians." Annals of Clinical Biochemistry: International Journal of Laboratory Medicine 39, no. 6 (November 2002): 609–11. http://dx.doi.org/10.1177/000456320203900612.
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Background In comparison with Caucasians, Indo-Asians resident in the UK have similar total cholesterol but lower HDL cholesterol (HDLC) concentrations. It is however possible that cardiovascular risk factors may vary between culturally different Indo-Asians. Methods We present data on 223 Indo-Asians (129 men, 94 women) and 787 Caucasians (421 men, 366 women) in whom a laboratory-based coronary heart disease (CHD) risk score calculation had been requested. Results Total cholesterol concentrations were similar in Indo-Asians and Caucasians. HDLC concentrations were higher ( P< 0·001) in Caucasians [1·4 (1·3–1·4) mmol/L; median (95% confidence intervals)] than in Indo-Asians [1·2 (1·2–1·3) mmol/L]. Indo-Asian women [1·2 (1·2–1·3) mmol/L], Indo-Asian men [1·2 (1·2–1·3) mmol/L] and Caucasian men [1·2 (1·2–1·3) mmol/L] had similar HDLC concentrations but these were all lower ( P< 0·001) than those in Caucasian women [1·4 (1·3–1·4) mmol/L]. Conclusion We confirm low HDLC concentrations in Indo-Asians, but propose that this is solely due to low HDLC concentrations in Indo-Asian women. Since Indo-Asians in Wolverhampton are predominantly Punjabi Sikhs, we suggest that the difference between this study and previous reports may be due to heterogeneity of CHD risk factors within culturally diverse Indo-Asians.
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Boneham, Margaret A. "Ageing and ethnicity in Britain: The case of elderly Sikh women in a Midlands town." Journal of Ethnic and Migration Studies 15, no. 3 (April 1989): 447–59. http://dx.doi.org/10.1080/1369183x.1989.9976132.
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Mather, Charles M., Kathryn M. King, and Pam Leblanc. "Meanings of the heart among a group of older Sikh immigrant women with cardiovascular disease." International Journal of Multiple Research Approaches 1, no. 1 (October 2007): 39–51. http://dx.doi.org/10.5172/mra.455.1.1.39.
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Shenoy, Shweta, Jaspal Singh Sandhu, and Amrinder Singh. "Prevalence of Metabolic Syndrome and Its Risk Factors among Urban Sikh Population of Amritsar." Journal of Postgraduate Medicine, Education and Research 49, no. 1 (2015): 18–25. http://dx.doi.org/10.5005/jp-journals-10028-1137.
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ABSTRACT Metabolic syndrome (MS) refers to a cluster of various interrelated cardiometabolic risk factors that promote the development of atherosclerotic cardiovascular disease (CVD) and type 2 diabetes mellitus (T2DM). South Asians also seem to have a peculiar body phenotype known as South Asian Phenotype, characterized by increased waist circumference, increased waist hip ratio, excessive body fat mass, increased plasma insulin levels and insulin resistance, as well as an atherogenic dyslipidemia, with low levels of HDL cholesterol and increased triglyceride levels. Epidemiologists in India and international agencies such as the world health organization (WHO) have been sounding an alarm on the rapidly rising burden of CVD for the past 15 years. Thus, the primary aim of this study was to identify the prevalence of ms in the Urban Sikh Population of Amritsar by means of a door-to-door survey. A secondary aim was to identify the risk factors for the development of ms. The sample size of 1089 subjects was calculated. This study focused on Urban Sikhs living in Amritsar, Punjab. The overall prevalence of ms in Urban Sikh population of Amritsar was 34.3% with a higher prevalence among women (41.4%) compared with men (28.2%). We also found that the prevalence of ms increases with age in both sexes. We infer that out of 1089 subjects there were only 84 subjects who reported with not a single abnormal component of the ms. The rest 1005 subjects had either one or more component abnormal in them. How to cite this article Singh A, Shenoy S, Sandhu JS. Prevalence of Metabolic Syndrome and its Risk Factors among Urban Sikh Population of Amritsar. J Postgrad Med Edu Res 2015;49(1):18-25.
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Mahendru, Ritu, and Shane Blackman. "‘He enjoyed it more than I did’!: young British Sikh women negotiating safe sex in heterosexual encounters." Journal of Youth Studies 23, no. 8 (August 12, 2019): 1039–53. http://dx.doi.org/10.1080/13676261.2019.1654088.
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Haas, Eric, Mariama Smith Gray, and Gustavo E. Fischman. "The relationship of implicit bias to perceptions of teaching ability: examining good looks, race, age, and gender." Educação Online 14, no. 32 (December 6, 2019): 206–36. http://dx.doi.org/10.36556/eol.v14i32.688.
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Education leaders consistently make quick decisions that have substantial impacts on the students and educators, with whom they work, often based on ambiguous and incomplete information. Thus, in this fast-paced, imperfect decision-making environment, implicit, unconscious biases can influence their decisions. To become better decision-makers, education leaders must learn to identify their implicit biases and then minimize their negative influences. In this study of 1,751 U.S. participants, we examine perceptions of teaching ability based solely on a person’s appearance and how this initial perception of teaching ability relates to the person’s attractiveness rating, as well as race, age, gender, and some identifiable markers of religious devotion. Using linear regression and ANCOVA to analyze participant ratings of photographs of potential teachers, we found attractiveness to have a moderate to strong influence on perceived teaching ability. By group, there were only small differences in perceived teaching ability by race, gender, and age, with the exception of Sikh men wearing turbans and Muslim women wearing hijabs, where both groups had the lowest ability ratings. However, for individual photographs, across combinations of race, religion, age, and gender, ratings generally favored female over male teachers and disfavored Sikh men in turbans and Muslim women in hijabs.
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Bhachu, Parminder. "Ethnicity Constructed and Reconstructed: the role of Sikh women in cultural elaboration and educational decision‐making in Britain." Gender and Education 3, no. 1 (January 1991): 45–60. http://dx.doi.org/10.1080/0954025910030104.
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Pahuja, Nikita, Nidhi Chauhan, and Vinita Kalra. "Vitamin D levels in pregnant women in Uttarakhand, India." International Journal of Reproduction, Contraception, Obstetrics and Gynecology 7, no. 1 (December 25, 2017): 169. http://dx.doi.org/10.18203/2320-1770.ijrcog20175840.
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Background: A balanced, nutritious diet is an important aspect of a healthy pregnancy and its outcome. Vitamin D plays an important role in regular bone growth and in adequate function of innate immune system, including barrier function of mucous membrane. Vitamin D deficiency in adult females may increase risk of pre-eclampsia, gestational diabetes, bacterial vaginosis. The present study was undertaken to find the prevalence of Vitamin D deficiency in the women of Uttarakhand, India.Methods: The study was conducted in the Department of Obstetrics and Gynecology, Himalayan Institute of Medical Sciences (HIMS), Swami Ram Nagar, Dehradun, India over a period of 12 months. Sample size was 100 pregnant females attending antenatal clinic.Results: Out of 100 subjects, 21 (21%) had deficient, 69 (69%) had insufficient and 10 (10%) had sufficient vitamin D status. Out of 21 deficient subjects, 18 (85.71%) were Hindus, 2 (9.52%) were Muslims, 1 (4.76%) was Sikh and no deficiency was seen in Christian. In the present study, deficient vitamin D status was seen in 1 (4.76%) in lower, 16 (76.19%) in middle and 4 (19.04%) subjects in upper socioeconomic status.Conclusions: It is concluded from our study that there is serious vitamin D deficiency and insufficiency in the women of Uttarakhand, India.
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Iqbal, Sehar. "Through Their Eyes: Women and Human Security in Kashmir." Journal of Asian Security and International Affairs 8, no. 2 (July 28, 2021): 147–73. http://dx.doi.org/10.1177/23477970211017483.
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‘Women’s responsibilities call upon them to function in many spheres of human experience … (and so) their perspective on human security is comprehensive, including factors overlooked by the state security paradigm’ (Reardon, 2010a, The gender imperative: Human security vs state security, Routledge, p. 16). Recognising this, the following research article records threats to human security in Kashmir as seen from the point of view of a representative cross-section of Kashmiri women. It argues that in the context of the Kashmir valley, no discussion of security is complete without broadening the perspective from state security to human security. Again, no analysis of human security in Kashmir is complete without taking into account Kashmiri women’s experience of human security threats. The lived experiences of women in Kashmir and their perspectives should be at the heart of any human security analysis. This article aims at recording these threats faced by Kashmiri women in their daily lives, using a case study model. It records the lived experiences of 20 women from different ethnicities, religions, regions and locations within the valley. In doing so, it acknowledges not only the constraints of the case study model but also the centrality of women’s rights to identify and confront the threats to their conceptions and experiences of security. It limits itself to the Kashmir valley where the worst of the violence has occurred since 1989. Twenty women from seven districts—Srinagar, Pulwama, Budgam, Kulgam, Anantnag, Baramulla and Kupwara—have been interviewed over a 6-month period. In order to understand diverse conceptions and experiences of threats to human security, care was taken to include women from diverse ethnic and religious communities. The study covers Sikh, Sunni and Shia Muslim, Gujjar, Pahari and Kashmiri Pandit women.
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Karlsen, Saffron, James Yzet Nazroo, and Neil R. Smith. "Ethnic, Religious and Gender Differences in Intragenerational Economic Mobility in England and Wales." Sociology 54, no. 5 (June 15, 2020): 883–903. http://dx.doi.org/10.1177/0038038520929562.
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This study uses data from consecutive England and Wales censuses to examine the intragenerational economic mobility of individuals with different ethnicities, religions and genders between 1971 and 2011, over time and across cohorts. The findings suggest more downward and less upward mobility among Black Caribbean, Indian Sikh and Muslim people with Bangladeshi, Indian and Pakistani ethnicities, relative to white British groups, and more positive relative progress among Indian Hindu people, but also some variation in the experiences of social mobility between individuals even in the same ethnic groups. For some groups, those becoming adults or migrating to the UK since 1971 occupy an improved position compared with older or longer resident people, but this is not universal. Findings suggest that these persistent inequalities will only be effectively addressed with attention to the structural factors which disadvantage particular ethnic and religious groups, and the specific ways in which these affect women.
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Semwal, Dr Sakshi. "Dislocation, Displacement and Immigrant experience in the Short Stories of Shauna Singh Baldwin." SMART MOVES JOURNAL IJELLH 7, no. 1 (January 9, 2019): 9. http://dx.doi.org/10.24113/ijellh.v7i1.6272.
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The Indian Diaspora is a wonderful place to write from, and I am lucky to be a part of it-Kiran Desai
Indian Women writers like Kiran Desai, BhartiMukherjeee, Chitra Banerjee, Jumpa Lahiri all are dealing with the issues of Diasporic Consciousness, dislocation, displacement and immigrant experiences in their writings. Shauna Singh Baldwin, a Canadian-American writer of Indian origin is one of the most significant writers of Indian diaspora writing experiences of Sikh community during partition of Indian and its aftermath. In molding the personality of Shauna Singh Baldwin, the concept of nation, home and belongingness to the place of origin finds an important role. She has adopted and assimilated the elements of both home and host cultures and that is clearly revealed through her writings. As she says: “I wrote because I needed to make sense of my world by describing it. Eventually the stories weren't about me and my experience, but about situations, problems, feelings, metaphors and images that just refuse to go away.”
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Campbell, Christine, Anne Douglas, Linda Williams, Geneviève Cezard, David H. Brewster, Duncan Buchanan, Kathryn Robb, et al. "Are there ethnic and religious variations in uptake of bowel cancer screening? A retrospective cohort study among 1.7 million people in Scotland." BMJ Open 10, no. 10 (October 2020): e037011. http://dx.doi.org/10.1136/bmjopen-2020-037011.
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ObjectiveCancer screening should be equitably accessed by all populations. Uptake of colorectal cancer screening was examined using the Scottish Health and Ethnicity Linkage Study that links the Scottish Census 2001 to health data by individual-level self-reported ethnicity and religion.SettingData on 1.7 million individuals in two rounds of the Scottish Bowel Cancer Screening Programme (2007–2013) were linked to the 2001 Census using the Scottish Community Health Index number.Main outcome measureUptake of colorectal cancer screening, reported as age-adjusted risk ratios (RRs) by ethnic group and religion were calculated for men and women with 95% CI.ResultsIn the first, incidence screening round, compared with white Scottish men, Other White British (RR 109.6, 95% CI 108.8 to 110.3) and Chinese (107.2, 95% CI 102.8 to 111.8) men had higher uptake. In contrast, men of all South Asian groups had lower uptake (Indian RR 80.5, 95% CI 76.1 to 85.1; Pakistani RR 65.9, 95% CI 62.7 to 69.3; Bangladeshi RR 76.6, 95% CI 63.9 to 91.9; Other South Asian RR 88.6, 95% CI 81.8 to 96.1). Comparable patterns were seen among women in all ethnic groups, for example, Pakistani (RR 55.5, 95% CI 52.5 to 58.8). Variation in uptake was also observed by religion, with lower rates among Hindu (RR (95%CI): 78.4 (71.8 to 85.6)), Muslim (69.5 (66.7 to 72.3)) and Sikh (73.4 (67.1 to 80.3)) men compared with the reference population (Church of Scotland), with similar variation among women: lower rates were also seen among those who reported being Jewish, Roman Catholic or with no religion.ConclusionsThere are important variations in uptake of bowel cancer screening by ethnic group and religion in Scotland, for both sexes, that require further research and targeted interventions.
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Yadav, Manoj Kumar, Mohit Raghav, S. S. Chaudhary, and Manisha . "Socio-demographic determinants of tuberculosis patients attending directly observed treatment short course centre in urban Ghaziabad, Uttar Pradesh." International Journal Of Community Medicine And Public Health 7, no. 5 (April 24, 2020): 1756. http://dx.doi.org/10.18203/2394-6040.ijcmph20201976.
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Background: Tuberculosis was the first infectious disease declared by the WHO as a global health emergency. Men are more commonly affected than women. The case notifications were higher in males than in females most countries. The objective of the study was to assess socio-demographic determinants of tuberculosis patients attending directly observed treatment short course (DOTS) centre in Urban Ghaziabad.Methods: This was an observational cross-sectional study. The study was carried out in selected DOTS centres of district Ghaziabad. 850 study subjects age group more than 15 years were included. Multistage sampling was done. Numbers and percentage were used. SPSS version 13 was used for statistical analysis.Results: Majority 41.17% of tuberculosis (TB) patients belonged to 15-25 years age group. 30.58% patients were in 26-35 years age group followed by 23.52% in 36-45 years age group and least 4.70% were in >45 years age group. Majority 54.1% of TB patients were females that compared to 45.9% were males. Among tuberculosis patients majority 58.82% were married as compared to 40% were unmarried and least 1.18% were widow. 75.29% tuberculosis patients were Hindus as compared to 22.35 were Muslims and least 2.35% were Sikh/Christian. Among tuberculosis patients majority 44.71% were from nuclear family. 31.76% had joint family and least 23.53% had 3rd generation family.Conclusions: It was concluded that socio-demographic determinants were low. It was recommended to raise socioeconomic standard of population, give health education to improve personal habit and stop TB transmission.
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Bal, Jaspreet, and Rapinder Kaur. "Cultural Humility in Art Therapy and Child and Youth Care: Reflections on Practice by Sikh Women (L'humilité culturelle en art-thérapie et les soins aux enfants et aux jeunes : Réflexions sur la pratique de femmes sikhes)." Canadian Art Therapy Association Journal 31, no. 1 (January 2, 2018): 6–13. http://dx.doi.org/10.1080/08322473.2018.1454096.
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Gupta, Rajeev, Shveta Mahajan, Sharandeep Kaur, Ankush Bansal, Dinesh Kumar, and Jasneet Kaur Sodhi. "Demographic profile, staging and CA-125 levels in a patient with pelvic lesions of probable ovarian origin at presentation in a tertiary care hospital." International Journal of Advances in Medicine 8, no. 5 (April 22, 2021): 662. http://dx.doi.org/10.18203/2349-3933.ijam20211472.
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Background: In Indian women, ovarian cancer is one of the most commonly diagnosed cancer. We wanted to analyze the demographic profile, staging, and sensitivity and specificity of CA-125 levels in a patient with ovarian cancer in an indian scenario.Methods: A retrospective study was performed and information was collected from 250 patients who visited SGRD Hospital, Vallah, Amritsar from 1 April 2016 to 30 April 2020, with pelvic lesions of probable ovarian origin on demographic profile, the staging of the disease and CA-125 levels. Data was collected, analyzed, and presented in frequency tables and figures.Results: The study comprised of 250 patients. CA-125 was mainly used to investigate a wide range of signs and symptoms and few tests were for follow up or screening of ovarian cancer. In female patients having a CA-125 for very high suspicion of malignancy/ovarian cancer, only 90 (36%) of the abnormal results were caused by ovarian cancer. False-positive results were largely caused by other malignancies. The specificity of CA-125 for ovarian cancer increased with concentrations over 1000 kU/litre. Serous adenocarcinoma was found the most common malignant tumor type of the ovary (53%). In the demographic profile, ovarian cancer was found to be highest in the sikh religious group (75%) and prevalent in the middle socioeconomic status 32% (n=80).Conclusions: These results confirm the high false-positive rate and poor sensitivity and specificity associated with CA-125 and the most common tumor type. The substantial inappropriate usage of CA-125 has led to results that are useless to the clinician, have cost implications, and add to patient anxiety and clinical uncertainty.
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Aujla-Bhullar, Sonia Kaur. "Crowns and Cages: A Sikh Woman's Reflections of the Sikh Community in Canada." Cultural and Pedagogical Inquiry 12, no. 1 (February 1, 2021): 73–82. http://dx.doi.org/10.18733/cpi29532.
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This article adopts a subjective and reflective voice to convey my emotional response (in Boler’s, 1999 terms) to the passing of a recent Bill in Quebec. The article explores the question: How does one reconcile a Sikh identity that is worthy, respected and admirable in Quebec, and by extension in Canada, in light of Quebec’s Bill 21? Further, through the lens of a racialized minority, that of a Sikh woman calling Canada home, and from the perspective of my family who have lived in Canada for several generations, I contest the recent legislation in Quebec’s Bill 21, for having erected a very strong, man-made cage that effectively bars anyone with a Sikh identity from working in the civil service.
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Buschmann, Benjamin, Debora Gärtner, Veronika Grimm, Christopher Osiander, and Gesine Stephan. "Wann würden Frauen für Tarifkommissionen kandidieren? Befunde aus einem faktoriellen Survey." Industrielle Beziehungen Zeitschrift für Arbeit Organisation und Management 25, no. 3-2018 (October 8, 2018): 320–42. http://dx.doi.org/10.3224/indbez.v25i3.03.
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Verhandlungsergebnisse hängen unter anderem davon ab, ob Gruppen in Verhandlungen vertreten sind. Dies legt nahe, dass sich die geschlechtsspezifische Lohnlücke unter anderem durch eine stärkere Beteiligung von Frauen an Tarifkommissionen abbauen ließe. Mit Hilfe eines faktoriellen Surveys untersucht dieser Beitrag, wie wahrscheinlich es ist, dass Beschäftigte unter verschiedenen Umständen für eine Gehaltsverhandlungskommission kandidieren würden und welche Einflussmöglichkeiten sie im Fall einer Wahl für sich sehen würden. Frauen geben insgesamt deutlich seltener als Männer an, dass sie für eine Position in der Verhandlungskommission kandidieren würden. Ebenso erwarten sie im Mittel signifikant seltener, in den Verhandlungen etwas bewirken zu können. Dieser Geschlechterunterschied lässt sich durch persönliche und arbeitsplatzbezogene Merkmale der Befragten „erklären“, die aber teilweise wiederum selbst Ergebnis geschlechtsspezifischen Verhaltens sein dürften. Insgesamt deuten die Ergebnisse darauf hin, dass vor allem Regelungen, die eine Anrechenbarkeit von Gremiensitzungen auf die Arbeitszeit festschreiben, dazu geeignet sein können, die Bereitschaft zur Mitarbeit zu erhöhen.
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Kaur Singh, Jaspal. "CONTRARY NARRATIVE SPACES AND THE SIKH WOMAN: Imperial aftermaths in Bhisham Sahni'sTamasand Gulzar'sMaachis." Sikh Formations 2, no. 2 (December 2006): 125–34. http://dx.doi.org/10.1080/17448720601061358.
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Lauritzen. "Gynecological problems of aging women." Therapeutische Umschau 57, no. 10 (October 1, 2000): 617–27. http://dx.doi.org/10.1024/0040-5930.57.10.617.
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Die zunehmende Zahl älterer Frauen macht die Etablierung einer Altersgynäkologie als neuen Schwerpunkt und als erweitertes Leistungsangebot unseres Faches zwingend erforderlich. Die Betreuung betagter Frauen in der gynäkologischen Sprechstunde sollte sich jedoch nicht nur auf die Vorsorge, Diagnostik und Behandlung der konventionellen gynäkologischen Erkrankungen beschränken. Diese werden selbstverständlich in dieser Arbeit im Einzelnen abgehandelt. Es sollten vielmehr in einem neuen Verständnis unseres Faches auch die frauenspezifischen nicht gynäkologischen Alterserkrankungen in die Vorsorge, Prävention und Behandlung, soweit sinnvoll möglich, mit einbezogen werden. Diese Forderung ergibt sich einerseits aus dem breiten Wirkungsspektrum der Sexualhormone in der Hand des Gynäkologen, andererseits insbesondere aus dem breiten Wirkungsspektrum der langzeitigen präventiven Östrogensubstitution in zahlreiche benachbarte medizinische Fächer hinein, wie innere Medizin, Orthopädie, Neurologie und andere. Der Gynäkologe sollte also Praxiskenntnisse der wichtigsten Krankheitsrisiken älterer Frauen über die Pathophysiologie, Differentialdiagnose, Behandlung, vor allem aber über die Vorbeugung der frauenspezifischen Alterserkrankungen besitzen. Die Sonderstellung der Gynäkologie in der primären Versorgung älterer Frauen ergibt sich aus der einmaligen Stellung des Frauenarztes in der Gesundheitsvorsorge der Frauen und aus dem speziellen Vertrauensverhältnis zwischen dem Gynäkologen und seinen Klientinnen. Zur Betreuung der Seniorinnen gehört heutzutage auch die Lebensstilberatung mit dem Ziel der Erhaltung der Gesundheit und Leistungsfähigkeit und der Prävention verhütbarer Erkrankungen. Auf diese neuen Gesichtspunkte wird ebenfalls eingegangen. Die Medizin, die der Frau nach der Menopause dreißig zusätzliche Lebensjahre geschenkt hat, muss auch die Verantwortung dafür übernehmen, dass dieser Daseinsabschnitt bei guter körperlicher und geistiger Frische, annehmbarer Lebensqualität und in weitgehender Freiheit von verhütbaren Alterserkrankungen gelebt werden kann.
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Hong, Dan-Bi. "Study on methodology of writing therapy using evolutionary psychology－Focus on differences between men and women." STUDIES IN HUMANITIES 65 (June 30, 2020): 295–315. http://dx.doi.org/10.33252/sih.2020.6.65.295.
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Kletzing, Uta. "Ausschluss trotz Einschluss. Ungleiche Handlungsressourcen von Bürgermeisterinnen und Bürgermeistern." 100 Jahre Frauenwahlrecht – Und wo bleibt die Gleichheit? 27, no. 2-2018 (November 20, 2018): 95–110. http://dx.doi.org/10.3224/feminapolitica.v27i2.08.
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Frauen in der Politik sind nicht mehr die Ausnahme, aber noch längst nicht die Regel. Auch nach 100 Jahren Frauenwahlrecht dominieren unverändert Männer und ‚Männlichkeit‘ den politischen Raum. Gender bahnt sich in Gestalt von Geschlechternorm, Geschlechterordnung und Geschlechterstruktur (Pimminger 2012) unverändert Wege, Ausschlüsse für Frauen zu erzeugen. Politikerinnen unterliegen daher gegenwärtig einer paradoxen Situation gleichzeitiger Einschlüsse und Ausschlüsse. Der auf einer empirisch-analytischen Untersuchung basierende Beitrag geht diesen Einschlüssen und Ausschlüssen am Beispiel hauptamtlicher Bürgermeisterinnen nach, indem er die Verteilung von Handlungsressourcen auf Kandidatinnen (Wahlsituation) bzw. Bürgermeisterinnen (Regierungssituation) und auf ihre männlichen Amtskollegen miteinander vergleicht. Die Verteilung der Handlungsressourcen ergibt für die Kandidatinnen bzw. Bürgermeisterinnen nachteilige Ausgangslagen. Diese geringeren Chancen auf Erfolg können jedoch dem tatsächlichen Erfolg der Kandidatinnen bzw. Bürgermeisterinnen nichts anhaben. Damit wird den ‚männlichen‘ Standards, die der Verteilung der Handlungsressourcen zugrunde liegen, einmal mehr ihre Legitimationsgrundlage entzogen.
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Trüeb. "Diffuse hair loss in women." Therapeutische Umschau 59, no. 5 (May 1, 2002): 217–22. http://dx.doi.org/10.1024/0040-5930.59.5.217.
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Die Klage «Herr Doktor, mir fallen die Haare aus!» stellt eine Herausforderung an den Arzt, der mit einer spezifischen Diagnose, angemessener Therapie und einfühlsamer Patientenführung zu begegnen ist. Der diffuse Haarausfall bei Frauen wurde früher als eigenständige Entität angesehen. Seit der Identifikation der androgenetischen Alopezie bei Frauen stellte sich heraus, dass es sich überwiegend um eine androgenetische Alopezie vom femininen Typ handelt, oft während Lebensphasen mit Sexualhormonschwankungen (Pubertät, Postpartum, Klimakterium) bzw. nach Ab- oder Ansetzen von Sexualhormonpräparaten. Die schwierigsten Differentialdiagnosen nach Ausschluss zugrunde liegender internmedizinischer Störungen umfassen neben der androgenetischen Alopezie das idiopathische chronische Telogeneffluvium und das psychogene Pseudoeffluvium. Bei der androgenetischen Alopezie kommt es infolge einer Androgen-induzierten, nicht-synchronisierten, progressiven Verkürzung des Haarzyklus zur allmählichen Ausdünnung im Scheitelbereich. Beim idiopathischen chronischen Telogeneffluvium liegt ein nur bei Frauen anzutreffender, plötzlich und ohne erkennbare Ursache einsetzender, das gesamte Kapillitium betreffender, vermehrter Ausfall von Telogenhaaren vor, der auf Synchronisationsphänomene des zyklischen Haarwachstums zurückzuführen ist. Von einem psychogenen Pseudoeffluvium sind mode- und kosmetikbewusste Frauen betroffen, bei denen eine Diskrepanz zwischen dem Ist-Zustand und einer Idealvorstellung des Kopfhaars besteht, und die später oft das altersbedingte Dünnerwerden des Kopfhaars dazu benutzen, sich mit dem Älterwerden auseinanderzusetzen. Bei fehlendem Objektivbefund besteht ein subjektiv als krankhaft verstärkt empfundener Haarausfall. Entsprechend ihrer Ätiopathogenese zielt die rationale Behandlung der androgenetischen Alopezie darauf ab, den Androgeneinfluss am Haarfollikel hormonal durch Blockade der Androgenrezeptoren mit Östrogenen und Cyproteronacetat zu hemmen bzw. die Vellushaartransformation pharmakologisch mit Minoxidil umzukehren. Demgegenüber ist Frauen mit idiopathischem chronischem Telogeneffluvium am meisten geholfen, wenn der Arzt kraft einer medizinischen und emotionalen Kompetenz die Vertrauensbasis schafft, auf der es möglich wird, das Haarproblem aus einer anderen Sicht zu bewerten, nämlich als «verstärkter Haarwechsel» und nicht als «Haarverlust».
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Shepenev, A. "Nosological Structure of Atypical Depression in Psychiatric Department." European Psychiatry 24, S1 (January 2009): 1. http://dx.doi.org/10.1016/s0924-9338(09)70910-1.
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The increase of depressive disorders and wide prevalence of atypical depression (AD) (DSM-IV criteria) are relevant problems in contemporary psychiatry.Objective:To assess prevalence and structure of AD in psychiatric inpatients.Material and methods:61 women and 20 men have been evaluated. Typical and atypical symptoms of depression have been estimated with SIGH-SAD (Williams J. et al., 1991). The main group (27.2%) consisted of 18 women and 4 men at the age of 48±9 years who had more than 7 points of atypical symptoms according to SIGH-SAD. The group without atypical symptoms (comparison group) included 43 women and 16 men at the age of 50.4±12 years.Results:In the main group, the ratio between men and women was 1:4.5 and in the comparison group it was 1:2.7. Dysthymia predominated in the main group. Among women, it was found in 55.6% of cases and among men, 25%. Recurrent depressive disorder was in 31.8% (men - 50%, women - 22.2%). Recurrent depressive disorder was predominant diagnosis (44.6%) in comparison group (45% - women, 43.8% - men). Dysthymia has been revealed in 8.9% of cases (10% - women, 6.25% - men) in comparison group. At admission the total average score according to SIGH-SAD was 30,5±5.5 in the main group.Conclusion:Results show that AD among psychiatric inpatients is found in 27.2% of cases. Dysthymia is a predominant variant of affective disorders and it dominates among women.
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Beck, Monika, and Stefan Knoth. "Care of women after child delivery." Pflege 16, no. 5 (October 1, 2003): 265–72. http://dx.doi.org/10.1024/1012-5302.16.5.265.
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Die Dauer des Klinikaufenthaltes nach einer Entbindung hat sich in fast allen westlichen Ländern in den letzten Jahrzehnten stark verkürzt. Es ist unklar, welche Auswirkungen die frühe Entlassung aus der Klinik auf die Befindlichkeit der Wöchnerinnen hat und welche Formen der Nachbetreuung angeboten werden. Ziel: Im Rahmen einer Literaturreview wird untersucht, wie der Begriff der Frühentlassung definiert wird und welches die Konsequenzen für junge Mütter sind. Insbesondere interessiert, inwieweit innerhalb der Nachbetreuungsmodelle Entlastung im Haushalt angeboten wird. Ergebnisse: Der Begriff der «Frühentlassung» wird sehr unterschiedlich definiert, abhängig vom jeweiligen Land und seiner Gesundheitspolitik. Die Befindlichkeit der Wöchnerinnen wird vor allem beeinflusst durch Fatigue und postpartale Depression, deren Prävalenzraten erschreckend hoch sind. Es konnte nachgewiesen werden, dass es sich bei Fatigue nach der Geburt nicht um eine kurzzeitige Störung des Energiehaushaltes handelt, sondern um einen Erschöpfungszustand, der sich über mehrere Monate hinziehen kann. Postpartale Depressionen werden bei der Mehrzahl von Frauen nicht erfasst und demzufolge nicht behandelt. Die Annahme, dass körperliche und psychische Gesundheit normalerweise acht Wochen nach der Geburt wieder hergestellt ist, wird in allen untersuchten Langzeitstudien widerlegt. Trotzdem beruht die Entscheidung über die Entlassung einer Wöchnerin aus der Klinik oft nicht auf wissenschaftlich fundierten Kriterien. In den untersuchten Nachbetreuungsmodellen wird die praktische Unterstützung im Haushalt kaum beschrieben. Die Hauswirtschafterin scheint nicht als Partnerin im interdisziplinären Team betrachtet zu werden. Schlussfolgerungen: Befindlichkeit und Zufriedenheit der Wöchnerinnen scheinen abhängig davon zu sein, wieweit diese die Kontrolle und die Entscheidungsmöglichkeit über Dienstleistungsangebote, deren Dauer, Häufigkeit und Zeitpunkt haben. Frühentlassung nimmt zu und muss mit guter Unterstützung und Beratung zu Hause verbunden sein. Es ist wichtig, dass der ambulante Bereich darauf vorbereitet ist.