As in many developing countries, China’s overweight and obesity rate is increasing rapidly, and China’s large population makes escalating obesity a concerning public health issue. Many factors contribute to increased obesity—changes in diet and nutrition, physical activity, urban environment, to name a few—but this research project seeks to determine the relationship between household composition and increased obesity. Traditionally, children were the social safety net for the elderly; now with the one-child policy, parents and grandparents feel pressure to ensure that one child is successful—with starvation in living memory, this often means being well fed. This “little emperor” phenomenon, as well as “4-2-1 syndrome” (four grandparents, two parents, one child), makes China a unique case study. This project aims to analyze the interactions of these family dynamics and their implications for obesity interventions. The specific aspects of household composition explored in this project are: 1) one child vs. multiple children, 2) nuclear family vs. multigenerational household (presence of grandparents), and 3) parental presence—no parents, father, mother, or both. Childhood weight status is quantified through body mass index (BMI) and assigned based on the World Health Organization (WHO) childhood growth table z-scores. This research uses data from the China Health and Nutrition Survey (CHNS), a longitudinal study since 1989 covering a sample of rural and urban households from 9 provinces. My sample consists of 1,741 children ages 5 to 18—902 boys and 839 girls, 632 from urban areas and 1,109 from rural areas—with an overall overweight prevalence of 22% and obesity prevalence of 9.7%. Preliminary analyses show that presence of grandparents increases risk and sibling presence decreases risk of being overweight by a significant amount. To my knowledge, this is the first multivariable study of the effect of household composition on childhood weight status.

Raves are a carnivalesque liminal space wherein socially constructed differences between participants such as race, class, and gender are intentionally (if imperfectly) deemphasized. This phenomenon allows for social bonds to be formed based on a perceived “common humanity.” A highly structured kinship system emerges out of this discourse and is generally based on the ideology of PLUR(R) (Peace, Love, Unity, Respect, and Responsibility). This philosophy or code of ethics emphasizes caring for others and in practice has been an internal mechanism for safety in the community whereby ravers educate and protect each other through positive social policing. The strong sense of belonging and community created within this space is often overlooked by media and therefore, public perception of this community is often based on misunderstanding and associations with illicit drug usage. In order to better inform harm reduction strategies, this study illuminates these kinship bonds and how these bonds impact safety at raves in Seattle, Washington using qualitative ethnographic methods such as interviews and participant observation. Through gathering this data of first hand experience in the rave community, systems of public safety can better tailor harm reduction strategies to be more effective.

This research represents the culmination of my fieldwork as an anthropologist and activist in the Seattle counter-trafficking movement.The Seattle anti-trafficking movement is experiencing a transitional moment, as it reemerges from antebellum abolitionism to transform into the standard-bearer for human rights in the 21st century. Though renovated with the human rights vernacular of modern social justice, many of the mythologies found thriving within the global discussion of modern slavery are those of antebellum characters revived and renamed. Grassroots efforts have begun to instigate a culture shift in how we view ‘our role’ as bystanders to these heinous crimes, though the methodologies utilized by counter trafficking activists and volunteers in Seattle have yet to be given serious critique. While productive, it is my observation that some of the tactics utilized by both myself and fellow activists may reflect the nature of a community and culture that demands the commodification of humanitarianism – methodologies requiring by nature the depreciation of the ideal of inalienable human rights. How does this observation help us to define the 21st century abolitionist movement? While the isms of today are often discussed as contours that define and divide us, the people that I have had the privilege of working with over the past three years have found common ground not in faith, methodologies, or even priorities; rather, it has been an earnest desire to do good in addition to merely surviving. It takes great courage to overcome the paralysis triggered by the overwhelming global horrors we are confronted with everyday. I chose here to explore this space between the rhetoric of ethics and the demands of work in the field, focusing both on the trends represented in character mythologies, and how we work to move forward within and despite them.

Until today, the Coptic culture is seen and studied by most of its onlookers as a dead Egyptian culture of late antiquity, neglecting the fact that there are more than 20 million people who identify as Coptic and live across continents and cultures. Copts only lived in Egypt until about 60 years ago, and thus, the sudden incline in rates of migration to different countries raised concerns regarding the loss of their culture's identity(ies), and opened dialogues concerning cultural adaptation. In light of these concerns and dialogues, this study explores what it means to be Coptic in a diverse society such as the U.S. The Coptic culture is founded on Orthodox Christian beliefs that are embedded in the symbolic significance of the physical aspects of the culture (i.e music, art, etc). Dressing these religious values in the aspects of a culture is a concept in this research termed as the "immersive experience" and has also been thoroughly explored. The data needed for this study has been gathered through 35 interviews, four focus groups, full participant observation, and auto-ethnography in three specific Coptic communities: Copts in Washington DC, Seattle, and in Mallawi in Egypt. The findings of this study construct a framework of meanings that shapes how the Coptic faith is embodied in the Coptic culture and how different Copts who have settled here in the States negotiate their culturally-embodied faith with the cultures of their new homelands. The framework suggests a theoretical approach that can provide both a proper transition of faith to new homelands, and a successful way to maintain heritage. This work is not only helpful to Copts, but also to communities of similar religious structure, and communities who wish to remain unified but not uniformed with their peers across different spaces and cultures.

Himalayan adventure travel is a burgeoning industry in some mountainous regions of Nepal, India, and the Tibet Autonomous Region of the People‘s Republic of China. The development of a trekking and expedition mountaineering infrastructure has created employment opportunities in remote areas and allowed visitors from around the world to embark on life-changing explorations to some of the planet‘s most unique destinations. However, with the rapid, uneven, and largely unregulated growth of this industry have come environmental and resource challenges, the creation of new economic and social arrangements, and renewed questions of equity and safety. Despite—or perhaps because of—the prominence of Himalayan adventure travel in the popular consciousness, the historical, social, political, and economic drivers responsible for maintaining and reproducing the current paradigm remain poorly understood. The industry‘s growing pains are highlighted by the mounting human toll of disasters in the mountains, most recently the earthquake that destroyed Everest Base Camp in April 2015. Although the proximate cause of these disasters were natural events, growing unrest suggests that their ultimate causes are in fact chronic and unnatural. My research is based on eight months of fieldwork in the Himalaya and combines analysis of theoretical, historical, and contemporary sources with personal experience as a Himalayan expedition leader. I argue that the current Himalayan adventure travel paradigm is unsustainable, and that only a profound reimagining of sociopolitical relationships—those between the state, local and global civil society actors, and adventure travel practitioners and participants—will allow it to continue. My findings demonstrate that recent developments reflect longstanding systemic problems and that current events may serve as a catalyst for previously underrepresented stakeholders in adventure travel to translate their growing assertiveness into meaningful and lasting solutions.

Sexual dimorphism in biacetabular breadth in modern humans is believed to have developed in response to selective pressures for both a short lever arm from the body center of gravity to the acetabulum and a relatively large birth canal. Biacetabular breadth is difficult to measure in living people without invasive imaging, which complicates understanding the effect of this "obstetrical dilemma". Proxy measurements, such as bitrochanteric or bicristale breadth, have been used, but how well either of these easily obtainable measurements predicts biacetabular breadth remains unknown. Consequently, we examine whether or not biacetabular breadth is predicted by bitrochanteric or bicristale breadth in males and females. Biacetabular breadth, bicristale breadth, bitrochanteric breadth, and left and right femoral head diameters were measured on 154 AP radiographs (from 61 females and 93 males; aged 18 to 65 years) collected from a radiograph database. Multiple linear regression was used to assess the ability of bitrochanteric or bicristale breadth to predict biacetabular breadth. We found that biacetabular breadth is predicted by bitrochanteric breadth in both males (r-squared=0.48) and females (r-squared=0.63). Bicristale breadth predicts less of the variation in biacetabular breadth in males (r-squared=0.13) than in females (r-squared=0.54). Including the effect of both bitrochanteric and bicristale breadth improved the predictive ability in females (r-squared=0.70) but not in males. (All p-values were <0.001). We conclude that bitrochanteric and bicristale breadth predict biacetabular breadth but that greater than 30% of the variability remains unexplained.

While HIV-related immunosuppression is a well-studied risk factor of tuberculosis (TB) infection and reactivation, other forms of immune system modulation have yet to be explored in great depth. Mycobacterium tuberculosis complex (MTBC) infects one third of the global population, with 5-10% developing active TB. Understanding risk factors of a high burden infectious disease such as TB is critical to improving control and prevention in humans. This study uses a population of biomedical macaques to explore the relationship between pregnancy history and TB susceptibility. A correlation between the factors would flag pregnant women as a unique high-risk population. It is anticipated that the number of pregnancies will be predictive of increased TB susceptibility, with individuals who have had multiple pregnancies more likely to be infected with MTBC. Individuals without a history of pregnancy are expected to have similar rates of infection as males in our study. Nonhuman primate(s) (NHP) are used as models of human infectious diseases and are also susceptible to infection with MTBC. The Oral Swab PCR (OSP) uses a buccal swab to sample saliva and cells from the interior of a subject’s mouth. This protocol has been previously validated for the detection of MTBC in NHP and humans. We used an extensive archive of buccal swabs collected from biomedical macaques to screen for MTBC. Following OSP screening for MTBC, statistical tests were run to test for A) sex-specific differences in infection and B) the impact of number and frequency of pregnancies on infection within females. An association between pregnancy and TB supports existing research and furthers the question on how pregnancy relates to the reactivation of latent TB. Currently, mechanisms for reactivation of latent TB are poorly understood making it difficult to predict how, or why TB reactivation occurs. Further research is needed to examine immunosuppression and reactivation.

Dancers across all styles use their spine as a main form of design in their posture and movements. The shape of the lumbar spine of the lower back is of particular interest, because it defines the line of the body. We hypothesize, therefore, that dancers, who have danced for longer than ten years, are able to change the shape of their lower spine. Through this study we examine the variations in curvature of the lumbar spine between different dancers walking in multiple common dance forms. Nine females aged 18-30 years walked at a normal pace in four different forms: regular walking, toe-ball-heel and neutral pelvis, toe-ball-heel and posterior pelvic tilt, and posterior pelvic tilt with regular foot form. An 8-camera Qualisys system was used to measure 3D trajectories of markers placed on fixed anatomical landmarks. We determined the curvature of lumbar spine in the participants by fitting a circle through the position of the lumbar spine markers in each frame. We found that six of nine participants were able to change significantly the curvature of their spines (p < 0.05).

A myriad of health disparities exist among Somali refugee and immigrant children living in the United States. Child undernutrition is a prominent issue in the community that affects children at a critical point of development and can lead to negative health outcomes later in life. Recent data estimates that the percentage of underweight children in the United States is 0.5%, the rate of underweight children in Somalia is 23%, and the rate of underweight Somali refugee children living in America is as high as 22%. Field data for the Somali refugee and immigrant population was collected from October 2015 – February 2016 at the Refugee Women’s Alliance (ReWA) in South Seattle in a job readiness program. The data was used to assess possible barriers in accessing healthy food, as well as barriers in accessing services meant to combat nutritional disparities. Data was then juxtaposed with qualitative data and statistics on the social determinants of health, as well as the nutritional status and food insecurity levels, of Somali refugee and immigrant children living in Lewiston, Maine. The research shows that Somali refugee and immigrant children of King County are affected by the same social and structural barriers that led to the poor nutritional status of refugee children living in Lewiston, Maine. Furthermore, the purpose of this research is to find what factors contribute to the substandard nutritional status of Somali refugee and immigrant children in hopes to reduce the clear level of inequality present in King County.

Humans have an intrinsically symbolic nature that leads individuals to seek a stronger connection to the physical world around them. At numerous archaeological sites all over the world, red ochre has been utilized as a decorative pigmentation with an evidently ritualistic and spritual purpose. For example, on the Kamchatka Peninsula in Russia, multiple Upper Paleolithic burial pits have been filled completely with red ochre, which covered the bones and related grave goods. Early hunter gatherers at the Tanginak Spring Site in Kodiak, Alaska coated their living surfaces with red ochre and archaeologists are divided about whether this paint is a byproduct of waterproofing tent seams or a purely ritual application of color to ritual spaces. In my research, I will attempt to test predictions regarding whether or not the the residents of this particular Ocean Bay 1 site were employing ochre for its abilities as a tent waterproofing agent or if its pigmentation served a purely spiritual purpose. Through experimental archaeology and an analysis of the ochre and ochre processing tools discovered at the Tanginak site, I will gather evidence to either support or disprove my hypothesis that ochre served both a practical and symbolic purpose. 

Treponema pallidum pertenue, an endemic treponemal disease, also known as yaws, is considered a neglected tropical disease by the World Health Organization (WHO). Approximately 65,000 new cases of yaws occur each year in thirteen endemic countries, with almost 85% of all infections occurring in Ghana, Papua New Guinea, and the Solomon Islands. The disease is predominantly seen in children, transmitted by direct contact with the skin. Wild nonhuman primates (NHP) in Africa have been shown to be infected with T. pallidum pertenue. These African NHP cases of infection add to the speculation that free-ranging NHP may serve as a mammalian reservoir of the pathogen. Interestingly, human and NHP cases of T. pallidum pertenue in Africa often occur in areas where the groups are sympatric. In Asia, the human-NHP interface is generally more widespread and diverse, characterized by pet primates, temple monkeys, and wild and urban primates. Yaws infections in humans continues to be pervasive in many of the areas where humans and NHP interact. The goal of our project’s screening efforts is to further characterize whether these Asian monkey populations are infected with T. pallidum pertenue. Using standard serological assays to detect treponemal antibodies, we have screened approximately 800 NHP serum samples from eight countries representing six contexts and ten species. Our preliminary results indicate that T. pallidum pertenue can be detected in discreet NHP populations particularly where there is enhanced interaction between the human and NHP populations, and the disease is still largely endemic in the human population. In order for a disease to become eradicable, it is imperative that there be no mammalian reservoir. As the WHO seeks to eradicate the disease via a second global campaign, this research will be able to tell us whether treponemal infections are present in NHP populations.

The Madjebebe archaeological site, located in the Arnhem Land region of the Northern Territory, Australia, contains evidence for first human occupation 50-60 thousand years ago (Roberts et al, 1990a). Because of the age of this site, Madjebebe has the potential to provide insight into the dispersal of modern homo sapiens out of Africa along the southern arc through Southeast Asia and into Australia. Clarkson et al. (2014) describe technological shifts that occur over the site’s history, particularly in the raw material used to fabricate lithic tools. They hypothesize that some of the technology changes may be explained by changes to the local environment due to climate change during the Holocene (Clarkson et al, 2014). However, their hypothesis has not yet been tested. Using bulk sediment samples collected at 5 centimeter intervals for the entire 4 meter depth of sediment preserved the site, we will examine the paleovegetation changes that have occurred during the site’s history. Because C₄ plants like grasses fixate CO₂ through a different pathway than C₃ plants such as shrubs and trees, C₄ plants are composed of a higher concentration of isotopically heavy ¹³C relative to C₃ plants (DeNiro, 1987). The presence of C₄ and C₃ type plants can be detected through the ¹²C/¹³C ratio that is left behind in the soil when the plants decay (Haslam et al, 2012). By analyzing the ¹²C/¹³C ratio of the sediment using a mass spectrometer, we hope to identify shifts in vegetation patterns that occurred at Madjebebe. Our findings could reveal a correlation with the patterns of human occupation and technology changes that occurred at Madjebebe during the site’s 50 thousand year history. Ultimately, we hope to better understand the conditions that lead to the late pleistocene migration of humans into Northern Australia.

 Every fall, thousands of Kuwaiti and Saudi men depart for the U.S. in hopes of achieving a state-of-the-art post-secondary education that many others can only dream of. For many of these students, the challenges of maintaining a sense of identity in America turns out to be much more than they bargained for. Now that these students are no longer directly impacted by the societal expectations of the homeland, they may choose to act in ways that were never permissible. However, for this particular community, adjusting to life in the U.S. is anything but stress-free. Navigating language and cultural barriers, as well as resisting institutionalized bias, such as the growing rise of Islamophobia and anti-Arab sentiment in the U.S. public sphere has left these students feeling unnerved and unsettled. With the expectations of their overseas family members and friends still weighing heavily on their minds, and the expectations of a foreign nation that holds a polarized set of values and traditions looming large in their lives, these students are forming friendships that would have not been formed otherwise. Through semistructured interviews and participant observation, this study explores the impacts of temporary migration on the ethnic, religious, socioeconomic, and gender identities of Kuwaiti and Saudi men who are studying abroad in Seattle. By challenging hegemonic societal expectations from the homeland and defying the assimilatory practices of their new, temporary home, these students have managed to craft a new sense of identity that has never been experienced before. Optimistic, yet uncertain, these students have much to consider before embarking on their next steps in life. This study seeks to shed light on the resiliency and the solidarity of a young group of Kuwaiti and Saudi men who are studying abroad in Seattle and offers insight into the various intersectionalities of their identities.

The Beta chapter of Alpha Fraternity (pseudonyms) was refounded in 2013 at a large, western public university. The birth of this house was one situated in a national climate of suspicion for collegiate Greek organizations as instances of discrimination, sexual violence, substance abuse and hazing began to well up from all corners of the nation. Initially recruited under the slogan of “Redefining the Fraternity Man,” the inaugural pledge class set forth to craft a house culture that would negotiate seemingly irreconcilable standards of masculinity – that of a gentlemanly, yet raucous, “frat bro.” The creation of said culture was fraught with frictions between founding members, both in what they valued as individuals and how they envisioned the conduct of the burgeoning collective. This project aimed to document the trajectory of cultural standards of masculinity in the chapter, established in practice by its founders, and negotiated by subsequent men brought in to the organization. This project also investigated how manifestations of productive and destructive behaviors were intertwined with dominant beliefs and values about what it means to be a fraternity man. By utilizing participant observation, interviews of house members, focus groups, and auto-ethnography, this study examined the barriers and opportunities that exist to changing hegemonic ideals of masculinity that fraternity houses stereotypically reproduce and reinforce. Key findings of the project include the following themes: cultural creation, masculine collectives, and identity. By examining the house’s fledgling development, the significance of this project lies in critically evaluating the possibility of fraternities being a place of positive socialization – or whether the inherent qualities of fraternal masculinity are damaging to house members and toxic to their broader communities.

How has colonization affected Samoan culinary traditions, identity, and health? What is the process of reclaiming culture, health, and identity through food sovereignty for Samoan communities in the United States (King County)? For centuries, the effects of Western colonialism in the Pacific has left scars on both indigenous lands and the wellbeing of indigenous peoples. What once was a sustainable food system has transformed to a system reliant on commodified and imported foods. I argue that a shift in diet from a traditional to Western contribute to a high prevalence of obesity, type 2 diabetes, and other chronic illnesses among the Samoan population. This study critically examines Samoan food practices, colonial history in the South Pacific, and current health challenges for Samoan communities. Methods of research include oral and written interviews by Samoan students and community members, discourse analysis, and participant-observation. The aim of this project is to inform the general public of the importance of revitalizing and sustaining indigenous food traditions for the health and overall well-being of our indigenous communities.

How do current U.S. Government healthcare policies affect Micronesians? As legal "aliens," indicated in the Compact of Free Association (COFA), what challenges do Micronesians experience while navigating the healthcare system in Washington State? Our research demonstrates that for 30 years Micronesian families migrating to the U.S. in search of beneficial opportunities experience great amount of difficulty when accessing healthcare in Washington State. Current U.S. policies towards migrants from the Freely Associated States perpetuate Dr. Paul Farmer's theory of structural violence by failing to acknowledge the United States Government's role in the healthcare burdens residing in the bodies of COFA citizens, due to U.S. colonialism within the region. Preliminary results indicate that different subgroups have distinct experiences in comparison to others. Methods of research include interviews with Micronesian students and community members, specifically from March 1st, 2016, A Day of Remembrance --solidarity event with the Marshallese community at the Burke Museum on the anniversary of the largest nuclear weapon ever tested by the U.S. Government.

In Filipino culture, family is arguably the most important and emphasized value. When Filipino parents or elders require care, it is customary in the Filipino culture to assume the role of a caretaker, often times until they pass. However, this traditional family structure and system of care can be compromised when practiced in the United States. Since 1990, the Philippines has been consistently among the top five countries of origin, accounting for 4.5% of the 41.3 million total immigrant population in the United States. As of the 2010 Census, Washington is home to the fifth largest Filipino American population of any single state in the nation, with an estimated 137,083 Filipinos in the region. Among this large Filipino immigrant and Filipino American population, a high proportion are nurses and health care workers. Despite the large population of immigrant Filipinos in the U.S., many elders experience isolation, acculturation stress and depression due to the cultural disconnection and shift of family structure. Considering the high volume of Filipino elders and health care workers, it is important to investigate the relationship between Filipino elders and health care workers. Cultural concordance plays a large role in developing trust and allowing for effective health treatment. Through the qualitative methods of interviews, participant observation and spatial analysis, I have explored the different elements of health and wellness that effect Filipino elders. I delved into the experiences of Filipino elders who are cared for by their families as well as those who receive end-of-life care. More generally, I aim to identify the key aspects of holistic health among elderly Filipinos through their communal involvement and wellbeing. Through this research, I aim to emphasize the importance of cultural relationality and concordance in health care and in the broader community for Filipino elders in Seattle.

Arctic areas such as coastal Alaska are experiencing some of the most severe effects of global climate change. These effects include melting of the permafrost, shorter winters and longer summers, more frequent and severe storms, and a drastic loss of shoreline. These factors have led to the endangering or destruction of many archaeological sites. Interdisciplinary scientists have worked together to form a model to help monitor the condition of coastal archaeological sites and the effect that the climate has upon them. However, in formulating this model they were unable to include the perspective of local indigenous groups and other local community members. The goal of this project is to add to the existing model a way of collecting and including the perspectives of the local communities and indigenous groups who often have better access to and knowledge of these sites than outside interests do. The fieldwork for this project takes place at an archaeological site near Barrow, Alaska which is currently eroding into the ocean due to shoreline loss. By utilizing the existing community ties that the archaeologists working at this site have cultivated I will show that through the involvement of all members of the local community the monitoring of local sites can be more comprehensive.