In response to the Institute on Minority Health and Health Disparities’ (NIMHD) new health disparities research framework, we call on the National Institutes of Health (NIH) to acknowledge Arabs in the United States as a health disparity population. Arab classification as White leads to their cultural invisibility and perpetuates a cycle of undocumented health disparities. We provide examples of how this contested identity reinforces challenges associated with identifying this population and contributes to enactments of structural violence and undocumented health disparities. Decades of research with Arabs in the United States provides consistent evidence that their health does not fit the health profile of White Americans and that Arabs do not benefit from Whiteness and White privilege associated with their White racial categorization. On the contrary, Arabs in the United States experience discrimination and health disparities that require urgent attention; this can be achieved only by identifying the population with a racial category other than White. We conclude with recommendations to NIH and NIMHD to revise their definition of health disparity populations to include Arabs in the United States.
Purpose: To describe how adolescent and young adult survivors and their mother-caregivers ascribe meaning to their post–brain tumor survivorship experience, with a focus on sense making and benefit findings and intersections with religious engagement. Participants & Setting: Adolescent and young adult survivors of childhood brain tumors and their families, living in their community settings. Methodologic Approach: Secondary analysis of simultaneous and separate individual, semistructured interviews of the 40 matched dyads (80 total interviews) occurred using conventional content analysis across and within dyads. Meaning is interpreted through narrative profiles of expectations for function and independence. Findings: Participants made sense of the brain tumor diagnosis by finding benefits and nonbenefits unique to their experiences. Meaning was framed in either nonreligious or religious terms. Implications for Nursing: Acknowledging positive meaning alongside negative or neutral meaning could enhance interactions with survivors, caregivers, and their families. Exploring the meaning of their experiences may help them to reconstruct meaning and reframe post-tumor realities through being heard and validated.
Aims and Objectives To disrupt conflations between ‘health disparities research’ and critical engagement with racism, whiteness, other oppressions and our profession's ongoing roles in white supremacy. Background In Oncology Nursing Society's (ONS) 2019–2023 research agenda, health disparities are highlighted as a top priority for nursing knowledge generation and intervention. The document concludes needs for increased ‘minority and vulnerable population’ participation in cancer clinical trials, reduced financial toxicity, behavioural interventions for risk reduction, incorporation of social determinants of health and technology to promote rural access to high‐quality care. Design In this critical resistive, theoretical and ethical analysis on current discourses on health disparities research in oncology nursing, we ask: (a) What forces (stated and unstated) shape current oncology nursing discourses about health disparities?; (b) What assumptions about health and power are embedded in these discourses?; (c) Are we, as nurses and scientists, asking the right questions? Methods Line‐by‐line analysis of the ONS Research Agenda for 2019–2023 ‘Health Disparities’ section. Results The health disparities described in this report are not new to the literature, nor are many of the proposed solutions. As noted, disparities such as disproportionate cancer‐related morbidity and mortality across identities (gender, race and sexual orientation) have not improved and some have worsened over several decades. Conclusions That discourses on prioritising cancer‐related health disparities persist while disparity‐related outcomes remain largely unchanged presents challenges—both moral and pragmatic. We must ask, ‘Rather than the concept of “health disparities,” as presently understood in cancer nursing, what is the better approach to examine health equity and ethical nursing research practices?’ Relevance to Clinical Practice This paper offers several starting places for nurses, especially with the following questions: ‘Who does this harm?’ Answer then revise: ‘Who might this harm now?’ Answer then revise: ‘Are these harms worth the activity?’ And repeat this process.
The inclusion of care for transgender and non-binary people in midwifery and women's health care is affirming to communities that have long been cast as outsiders. The recent discussions in this journal of care for trans feminine 1 and trans masculine 2 individuals, the 2018 editorial on "gender-neutral" language, 3 and the updated American College of Nurse-Midwives Core Competencies for Basic Midwifery Practice 4 are heartening, although the latter falls behind in naming and describing both gender care and its competencies. As this journal's editors mention, language is important and evolves; the same goes for ethical discussions of all care, but in particular for those communities that experience multiple social and political marginalizations. Midwifery and women's health clinicians' longstanding support for women can and should become inclusive of support for transgender and non-binary communities (henceforth collectively referred to as trans, as non-binary conceptually falls under the trans umbrella). Gender and transition care affirm one's gender and gendered needs, including mental health and physical appearance. This commentary assumes informed consent access to gender and transition care 5 and concentrates on the missing ethical discussions of secondary sex characteristics as a necessary focus for clinical care for trans people to optimize their health and reduce their risk of experiencing anti-trans violence. The purpose of this commentary is to establish an ethical starting place for the discussion of where clinicians should direct their attention and how to shape their actionoriented responses in the care of secondary sex characteristics for trans individuals. Trans feminine secondary sex characteristic needs are the focus of this commentary, because the majority of anti-trans violence is perpetuated against trans women. 6-8 An important concept related to this violence is passing, which means having a gender appearance that is expected by either the trans individual themself or others viewing the trans person. For example, a trans woman who is passing would have a physical appearance that conforms to societal expectations of a cisgender woman's appearance, including hairlessness in locations such as the face. 6 Trans peo
issue draws parallels between global health experience and domestic global health experience. Forpresumably-urban, student-run clinics, Shah presents guidelines and a sample curriculum using lessons learned from international global health experiences. We, the authors, care tremendously about the/our communities that live in the shadows of urban academic medical centers (AMCs) and therefore have a stake in how these/our communities are framed, discussed, and (mis)treated. Language choices are ethical choices. Our concerns, in the context of urban AMCs, are based on the linguistic and ethical problems of global health and domestic global health when referring to care for local, underresourced, marginalized, and oppressed communities.Medical and other health professions students commonly seek global health experiences (GHEs). Which students seek these, and what are their motivations? Foremost, (primarily) white people from colonial powers are motivated by white saviorism: the self-serving assumption that they should be "saving" or taking care of the poor in Africa and other colonized locations. 1,2,3 White saviorism is a prominent feature of medical mission trips, domestic or international, 4 and has roots in colonialism. 1,3 GHEs are expensive and promoted as travel opportunities to international, exoticized locations in order to promote students' understanding of culture or Others' cultures, given white people's unstated denial of white culture(s). Understanding the Other (whiteness in action) derives from anthropology, and an early, well-known satire of otherizing is seen in Miner's 1956 "Body Ritual Among the Nacirema," 5 which shows just how dangerous the colonial gaze's framing is. The colonial/white savior gaze is not dissimilar to contemporary medical voluntourism, 6,7 which deemphasizes sustainability and capacity building. Even if these missteps are avoided, how does understanding the Other in the global context prepare students to understand the Other in the United States? 8 If it is to understand culture or difference, then we've already failed our students by reinforcing the idea that the Other in the global context is a respectable Other, while the domestic Other lacks this respectability in terms of culture and difference.
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