Evaluation of reflective mulch and insect exclusion coverings for allium leafminer (Diptera: Agromyzidae) management in allium crops.

Allium leafminer (Phytomyza gymnostoma Loew) is a recent invasive pest in the United States causing serious economic loss in organic allium crops. Organic management of P. gymnostoma is currently limited to foliar applications of spinosad, but this strategy is not always sufficient under high infestations. Nonchemical management tools used either alone or in combination with spinosad are needed to improve P. gymnostoma management. Reflective mulch alone or combined with spinosad as well as insect exclusion coverings were evaluated for managing P. gymnostoma in allium crops in New York from 2018 to 2021. Reflective mulch alone reduced the numbers of oviposition marks by 16% and densities of larvae plus pupae by 40% compared with those in standard plastic mulch. Reflective mulch combined with 1 spinosad application reduced P. gymnostoma densities to levels lower than those in reflective mulch alone, but 2 spinosad applications were required to provide an acceptable control level. Combining with reflective mulch, row covers, and insect netting reduced P. gymnostoma densities by 76% compared with those without physical barriers, and the level of control was comparable to that provided by 2 spinosad applications. Phytomyza gymnostoma densities in allium crops grown under row covers deployed throughout the entire period when flies were active tended to be lower than those protected during shorter periods (80% reduction). Future management of P. gymnostoma in allium crops should consider either combining reflective mulch with 2 foliar spinosad applications or deploying insect exclusion coverings. The advantages and challenges of using these management strategies are discussed.

Thermal biology and overwintering behavior of the red sunflower seed weevil (Coleoptera: Curculionidae).

Most natural mortality of the red sunflower seed weevil, Smicronyx fulvus LeConte (Coleoptera: Curculionidae), occurs while larvae overwinter in the soil. To test the hypothesis that S. fulvus mortality is related to low temperatures, experiments were used to (i) evaluate the temperature at which larvae freeze (= supercooling point [SCP]), (ii) assess possible vertical movement between entry into the soil in fall and adult emergence in summer, and (iii) determine if realistic soil temperatures could explain patterns of overwintering mortality. Mean SCP for groups of S. fulvus larvae differed between years and months, but only ranged from -20.93 to -22.68 °C. Most overwintering larvae were found within 6 cm of the soil surface, but larvae appeared to move 1-2 cm deeper between pairs of successive sample dates (September to January, January to April). Significant larval mortality that occurred between January and April 2021 was tentatively attributed to a period in February where daily minimum soil temperatures ranged from -8 to -12 °C. When overwintering under control conditions (constant 4 °C) was interrupted with week-long exposure to -4, -8, or -12 °C in a cold bath, significant S. fulvus mortality was seen for temperatures at or below -8 °C. Combined results suggest that mortality of overwintering S. fulvus is likely caused by continuous exposure to low temperatures that may not be cold enough to freeze larvae. Additionally, the shallow overwintering by S. fulvus supports the idea that routine farm management, including tillage and herbicide incorporation, may help limit populations of this sunflower pest.

Incorporating local stakeholders' voices and knowledge into conservation decisions: a case study on the Chinese Hwamei (Garrulax canorus Linnaeus, 1758) in Taijiang, Guizhou, China.

BACKGROUND: The Chinese Hwamei (Garrulax canorus Linnaeus, 1758) is a widely distributed species and has long been kept as a pet, especially by the ethnic communities in Southwest China. According to conservation experts' suggestions, it has been designated as a second-level national key protected species in February, 2021 to protect this bird, indicating that keeping it at home is no longer permitted in China. However, a key factor to ensure effectiveness and success of conservation initiatives is local stakeholders' acceptance and support. METHODS: Interviews and focus group discussions were used to document the policy outcomes and the views of 108 local bird-keepers in a county in Guizhou province. RESULTS: Despite awareness about the illegality of the practice, the bird was still commonly caged both in rural and urban regions. To justify their unwillingness to stop keeping these birds, the interviewees presented many arguments, such as benefits for the community members' health, cultural heritage and contributions to local livelihoods. Fewer than 30% of the bird-keepers believed that the practice of self-keeping has reduced the wild population. Most argued the decline was mainly generated by the harvesting and keepers with monetary interests. They suggested enforcement should target those people and bird markets, as well as the harvesting methods. They also recommended restricting the number of birds allowed to be kept by one keeper, establishing protected areas and a harvesting ban period. The study participants demonstrated considerable local ecological knowledge about approaches for managing the species' use. CONCLUSIONS: Due to the benefits for the people and the bird's large distribution, I argued that a conservation goal to lower the harvesting and keeping rates would be more appropriate than a strict ban on keeping them. Such a policy would be more feasible and culturally acceptable because it is built on keepers' support and suggestions. It is necessary to monitor the effects of bird keeping on the wild population. Overall, this qualitative study demonstrated the advantage of factoring in local voices in conservation decisions.

"Don't let anybody ever put you down culturally . it's not good ": Creating spaces for Blak women's healing.

Research has highlighted the importance of Indigenous knowledge and cultural practice in healing from ongoing histories of trauma, dispossession, and displacement for Indigenous peoples in Australia and elsewhere. Connection with culture, Country, and kinship has been identified as protective factors for Aboriginal social and emotional well-being and as facilitating cultural healing. This paper draws on stories mediated through cultural practice specifically, Wayapa and bush-dyeing workshops, to explore how women resignified experiences and engaged in "healing work." Our collaborative analysis of the stories shared resulted in three main themes that capture dialogs about the need for culturally safe spaces, vulnerability and identity, and culture, Country, and place. Centering Aboriginal knowledge, our analysis shows the meanings of Country, spirituality, and the coconstitution of people, culture, and the natural environment. Through Indigenous cultural practice, the women "grew strength in relationship" as they engaged in the psychosocial processes of deconstruction, reclamation, and renarrating personal and cultural identities.

Religious and Cultural Practices of Muslims Living in Central Anatolia on Death and Mourning: A Qualitative Study from Turkey.

This study was conducted to determine the cultural practices of society regarding death and mourning. The sample of this qualitative study consisted of 31 adults who presented to a Family Health Center located in two different provincial centers in the Central Anatolia Region of Turkey. The main themes of "optimistic thinking", "pessimistic thinking" and "acceptance" emerged from the statements of the participants regarding death. It was determined that participants took part in cultural practices such as preparing for a burial and providing comfort to individuals who were about to die. This study sheds light on the cultural and religious practices of Muslim participants in Turkey regarding death and mourning.

Exploring Muslims' Health-Related Behaviours in Portugal: Any Impact on Quotidian Community Pharmacy Practice?

Muslims are a growing community in European countries. General health habits, including therapy-related behaviours, have been described, though implications to pharmacy practice might vary with the local dominant culture and setting. This exploratory study aimed to describe Muslims' prevalent health and medication-related practices and possible implications for culturally competent community pharmacy practice. A descriptive cross-sectional survey was administered to a convenient sample of 100 participants at Lisbon Central Mosque, Portugal. Demographics, dietary, Traditional Arabic and Islamic Medicine (TAIM) and religious practices were examined, including health conditions and conventional biomedical treatments. Participant reported ailments (26%) were aligned with prevalent conditions in the general population. Ill participants were significantly associated with TAIM and Islamic dictates (p < 0.05), particularly Zam-Zam water and milk thistle usage. Participants' orientation to dietary options and Qur'an restrictions were observed regarding forbidden substances in medication, raising issues on medication adherence for some oral dosage forms. TAIM and religious beliefs supplement illness recovery and health improvement instead of replacing conventional healthcare in a religious minority well integrated within the dominant culture. Portuguese community pharmacists should not neglect religious specificities if seamless care is delivered, enhancing professionals' collaboration skills with multicultural patients.

Ethnic Identity in Arab Americans: Gender, Religious Upbringing, and Age Differences.

Arab Americans constitute a diverse, sizeable ethnic minority in the United States. However, limited research has examined the content of Arab American ethnic identity and whether this ethnic identity differs by demographic factors. In the present study, we developed measures of Arab American ethnic identity and cultural practice, and assessed differences in those variables by gender, religious affiliation (Muslim, Christian), and age. Arab American adults recruited online from Amazon Mechanical Turk (N = 391) completed an adaptation of the Multidimensional Inventory of Black Identity and a measure of cultural practice that was created for this study based on pre-existing scales. Items loaded onto dimensions of identity (ethnic centrality, private regard, public regard), and subscales showed invariance across gender and religious upbringing. When examining group differences in ethnic identity, we found that attitudes regarding being Arab American varied by gender, such that Arab American women reported higher private regard and lower public regard than men. In turn, participants raised in Muslim households reported higher ethnic centrality and cultural practice than those raised in Christian households, potentially related to Muslims' status as a religious minority in the United Status. Finally, young adults were lower in centrality and private regard than older adults, suggesting either that ethnic identity may develop into adulthood or that young adults' ethnic identity may be influenced by growing up in American society post-9/11. Taken together, findings illustrate the heterogeneity in the ethnic identity of Arab Americans; further research is needed to understand individual differences in Arab Americans' ethnic identity.

Song Transmission as a Formal Cultural Practice.

From a biological point of view, the singing of songs is based on the human vocal learning capacity. It is universally widespread in all cultures. The transmission of songs is an elementary cultural practice, by which members of the older generations introduce both musico-linguistic rules and affect-regulative means to the younger ones. Traditionally, informal singing in familiar settings primarily subserves affect-regulation goals, whereas formal song transmission is embedded in various normative claims and interests, such as preserving cultural heritage and representing collective and national identity. Songs are vocal acts and abstract models that are densely structured and conform to cultural rules. Songs mirror each generations' wishes, desires, values, hopes, humor, and stories and rest on unfathomable traditions of our cultural and human history. Framed in the emerging scientific field of didactics, I argue that research on formal song transmission needs to make explicit the norms and rules that govern the relationships between song, teacher, and pupils. I investigate these three didactic components, first, by conceptualizing song as rule-governed in terms of a grammar, with songs for children representing the most elementary musico-linguistic genre. The Children's Song Grammar presented here is based on syllables as elements and on syntactic rules concerning timing, tonality, and poetic language. It makes it possible to examine and evaluate songs in terms of correctness and well-formedness. Second, the pupils' learning of a target song is exemplified by an acoustical micro-genetic study that shows how vocalization is gradually adapted to the song model. Third, I address the teachers' role in song transmission with normative accounts and provide exemplary insights into how we study song teaching empirically. With each new song, a teacher teaches the musico-linguistic rules that constitute the respective genre and conveys related cultural feelings. Formal teaching includes self-evaluation and judgments with respect to educational duties and aesthetic norms. This study of the three-fold didactic process shows song transmission as experiencing shared rule-following that induces feelings of well-formedness. I argue that making the inherent normativity of this process more explicit - here systematically at a descriptive and conceptual level - enhances the scientificity of this research domain.

High Plains wheat mosaic virus: An enigmatic disease of wheat and corn causing the High Plains disease.

BRIEF HISTORY: In 1993, severe mosaic and necrosis symptoms were observed on corn (maize) and wheat from several Great Plains states of the USA. Based on the geographical location of infections, the disease was named High Plains disease and the causal agent was tentatively named High Plains virus. Subsequently, researchers renamed this virus as maize red stripe virus and wheat mosaic virus to represent the host and symptom phenotype of the virus. After sequencing the genome of the pathogen, the causal agent of High Plains disease was officially named as High Plains wheat mosaic virus. Hence, High Plains virus, maize red stripe virus, wheat mosaic virus, and High Plains wheat mosaic virus (HPWMoV) are synonyms for the causal agent of High Plains disease. TAXONOMY: High Plains wheat mosaic virus is one of the 21 definitive species in the genus Emaravirus in the family Fimoviridae. VIRION: The genomic RNAs are encapsidated in thread-like nucleocapsids in double-membrane 80-200 nm spherical or ovoid virions. GENOME CHARACTERIZATION: The HPWMoV genome consists of eight single-stranded negative-sense RNA segments encoding a single open reading frame (ORF) in each genomic RNA segment. RNA 1 is 6,981-nucleotide (nt) long, coding for a 2,272 amino acid protein of RNA-dependent RNA polymerase. RNA 2 is 2,211-nt long and codes for a 667 amino acid glycoprotein precursor. RNA 3 has two variants of 1,439- and 1,441-nt length that code for 286 and 289 amino acid nucleocapsid proteins, respectively. RNA 4 is 1,682-nt long, coding for a 364 amino acid protein. RNA 5 and RNA 6 are 1,715- and 1,752-nt long, respectively, and code for 478 and 492 amino acid proteins, respectively. RNA 7 and RNA 8 are 1,434- and 1,339-nt long, code for 305 and 176 amino acid proteins, respectively. BIOLOGICAL PROPERTIES: HPWMoV can infect wheat, corn (maize), barley, rye brome, oat, rye, green foxtail, yellow foxtail, and foxtail barley. HPWMoV is transmitted by the wheat curl mite and through corn seed. DISEASE MANAGEMENT: Genetic resistance against HPWMoV in wheat is not available, but most commercial corn hybrids are resistant while sweet corn varieties remain susceptible. Even though corn hybrids are resistant to virus, it still serves as a green bridge host that enables mites to carry the virus from corn to new crop wheat in the autumn. The main management strategy for High Plains disease in wheat relies on the management of green bridge hosts. Cultural practices such as avoiding early planting can be used to avoid mite buildup and virus infections.

Childlessness among Muthuvan Tribes of Tamil Nadu, India: An Exploratory Study.

INTRODUCTION: Childlessness is a global concern and it has serious demographic, social, and health implications. The declining Muthuvan child population may reduce their population on the whole. OBJECTIVE: The study explored the prevalence of childlessness and its underlying reasons in the Muthuvan tribes of Tamil Nadu. SUBJECTS AND METHODS: The study applied the mixed-method design, and the snowball technique was adopted to identify eight Muthuvan hamlets. Descriptive and thematic analysis was done for the collected quantitative and qualitative information. RESULTS: The study found the prevalence of childlessness among Muthuvan couples as 30.65%. The underlying reasons were their cultural practices of confinement during menstruation and restriction on engaging in productive work and family care, which gave them the idea of regular intake of oral contraceptive pills and lessen their desire to have children. CONCLUSION: The study concludes that the comfort of their daily life has taken over more important than the consequences of objects used for comfort, to their health and future generations.

Assessing the impact of country culture on the socio-cultural practice of radiography.

INTRODUCTION: Diagnostic radiography is a deceptively similar occupation regardless of country and yet there are wide varieties of scopes of practice, levels of autonomy, respect and understanding of what a radiographer does. METHODS: A socio-cultural comparative ethnographic study was carried out in seven culturally diverse countries observing and interviewing radiographers in one regional hospital in each country. The thick descriptions collected were thematically analysed. This article describes the comparison between work culture and country culture between the seven countries using the analytic device of Hofstede's cultural dimensions. RESULTS: The results demonstrate a wide disparity between countries, in importance of hierarchy, acceptance of individuality, ability to work autonomously and strength of country specific cultural norms. The impact of the country culture on the practice of radiography is manifested through variations in education, scope of practice, and level of recognition within the healthcare spectrum. CONCLUSION: These findings offer insight into the socio-cultural practice of radiography through an ethnographic cultural-specific lens and provide some explanations for the barriers evidenced currently to global recognition of standards and scopes of practice. IMPLICATIONS FOR PRACTICE: The study introduced empirical evidence into a subject matter hitherto unexplored in a global comparative manner, and creates an opportunity to improve the recognition of radiographers by creating a foundation of research upon which to build further more targeted studies.

Clay Ingestion During Pregnancy Among Black African Women in a North London Borough: Understanding Cultural Meanings, Integrating Indigenous and Biomedical Knowledge Systems.

Findings from this qualitative audit conducted in a North London Borough among Black African women show that clay ingestion during pregnancy is a cultural phenomenon embedded in indigenous knowledge (IK). Reasons for clay ingestion include curbing morning sickness, nausea, satisfying cravings, "mineral deficiency" and other life sustaining beliefs. However, Public Health practitioners' top down approach and response which considers the practice as "dangerous" and potentially harmful to the health of the woman and unborn child with midwives and General Practitioner doctors called upon to discourage it, risks alienating the target population. Furthermore, within such a top down framework, opportunities to integrate biomedical science and indigenous knowledge systems are potentially missed. The use of culturally sensitive Public health interventions which consider a community approach, while attempting to integrate these two knowledge systems through further research is likely to bear more fruits.

Women with infertility complying with and resisting polygyny: an explorative qualitative study in urban Gambia.

BACKGROUND: In many low-and middle-income countries women with infertility are often in polygynous marriages. From a human and women's rights perspective, the practice of polygyny is commonly understood as harmful. Studies indicate that polygyny aggravates negative life circumstances of women with infertility with respect to their health and social well-being. The purpose of this qualitative study is to explore how women with infertility experience polygyny and to understand their decision-making regarding these marriages. METHODS: An explorative qualitative study was conducted among women with infertility in the urban communities of the West Coast region of The Gambia using in-depth interviews (30). Data analysis involved an emergent and partially inductive thematic framework and was carried out using NVivo 11. RESULTS: With the exception of some women with infertility who described positive experiences within polygynous marriages, most women emphasised conflicts that exist within polygynous households and reported financial and emotional difficulties. Thematic analysis identified several strategies of women with infertility to cope with and resist polygynous marriages, including overcoming childlessness, addressing conflict, spending time outside the compound, looking for social support, kanyaleng kafoolu, living separately and initiating divorce. Moreover, the experiences and decision-making power of women with infertility when it comes to polygynous marriages was found to be closely related to their socio-demographic background. CONCLUSION: This work highlights how women with infertility in polygynous marriages are in a precarious situation in urban Gambia. Women utilize a mix of compliance, coping and resistance strategies to navigate the challenges of polygynous marriages in a structurally constraining context.

The Legal Framework for the Fight against Female Circumcision: From Cultural Indulgence to Human Rights Violations. The French Example.

The harmful consequences of female circumcision for women's health have been demonstrated and are regularly recalled by the World Health Organisation. Whereas in the past, the cultural dimension of the practice was emphasised, which result in impunity or absence of guilt, it is now considered by the United Nations as a violation of human rights, especially of the right to health. In 2012, the General Assembly asked States for a total ban on the practice. Despite the consensus on the punishability of female circumcision, its enforcement diverges, in particular in Western Europe. France is considered as a model in this area, that's why this study focuses on it. Yet, under French law, there is no special legislation criminalising the practice: female circumcision is punishable on grounds of mutilation. However, the French success is not complete: the prevention of such acts could be improved.

Side Effects of Kaolin and Bunch-Zone Leaf Removal on Predatory Mite Populations (Acari: Phytoseiidae) Occurring in Vineyards.

The effects of kaolin and bunch-zone leaf removal on populations of predatory mites Kampimodromus aberrans (Oudemans) and Typhlodromus pyri Scheuten were assessed in the context of four trials (2015-2016) carried out against Lobesia botrana (Denis and Schiffermüller) (Lepidoptera: Tortricidae) in vineyards located in north-eastern Italy. Laboratory experiments were performed to evaluate the effects of kaolin on the survival and fecundity of K. aberrans and T. pyri populations originating from the same grape-growing area. In field trials, kaolin caused a gradual decrease in population density levels of both phytoseiid species (with the maximum reduction ranging from 49 to 91%) with a complete population recovery in the next spring. In laboratory experiments, kaolin was moderately harmful to both species, reducing their fecundity significantly (around 60%). Bunch-zone leaf removal determined lower phytoseiid populations in all trials, but this effect was significant only for K. aberrans in one of them. A limited use of kaolin and the adoption of bunch-zone leaf removal did not irreversibly affect phytoseiid populations in vineyards and thus can be considered compatible with IPM strategies.

Traditional neonatal care practices in Jordan: A qualitative study.

Traditional practices during the first months of neonatal life are common in developing countries, such as Jordan. Many international studies and reports have highlighted the fact that traditional neonatal practices are the cause of high neonatal mortality and morbidity rates in some countries. The aim of the present study was to identify neonatal care practices in Jordan. A descriptive, qualitative research design was used across four Jordanian cities across diverse regions. Forty mothers of neonates were interviewed over a period of 6 months (from January to June 2016). Thematic and content analysis was undertaken following Braun and Clarke's six step analysis. The results indicated that in Jordan, home-based neonatal care comprises non-biomedical practices. Rubbing the neonate's skin with salt, swaddling, prelacteal feeding, and other treatment modalities are common. Further studies are necessary to determine and report on the pros and cons of these practices in regard to neonatal health.

Influence of Interval Between Postharvest Lettuce Residue Management and Subsequent Seeding of Broccoli on Cabbage Maggot (Diptera: Anthomyiidae) Infestation on Broccoli.

Larval stages of cabbage maggot, Delia radicum (L.) (Diptera: Anthomyiidae), attack the roots of Brassica crops and cause severe economic damage. In the Salinas Valley of California, Brassica crops are often planted after successive lettuce (Lactuca sativa L.) crops. The interval between postharvest soil incorporation of lettuce residue and the subsequent Brassica crop can be as short as 7 d, which could influence D. radicum infestation on broccoli (Brassica oleracea var. italica Plenck). In 2014 and 2015, the effect of intervals between crops (IBC) on D. radicum infestation was evaluated. The treatments were 7, 20, 33, and 48 d IBC, and NL (no lettuce), 7, 21, 36, and 49 d IBC in 2014 and 2015, respectively. Insect counts and feeding damage on broccoli was assessed during 3-6 wk after planting. Adult Delia fly captures were significantly greater at 7 d than 36-49 d IBC in both years. In both years, D. radicum eggs collected were significantly greater at 7 d than at 33 d or 36 d IBC plots. Larvae collected were significantly greater at 7 d IBC than all other treatments in 2014, but not in 2015. Similarly, severity of feeding injury was significantly greater in 7 d than 33 d or 48 d IBC in 2014, but not in 2015. In 2015, broccoli with no prior lettuce had significantly lower Delia flies and D. radicum egg densities than 7 d or 21 d IBC. The implication of these results as a cultural control tactic for D. radicum infestation is discussed.

Effect of Planting Depth and Irrigation Regimes on Potato Tuberworm (Lepidoptera: Gelechiidae) Damage Under Central Pivot Irrigation in the Lower Columbia Basin.

Phthorimaea operculella Zeller has proven to be a limitation to potato production. Although pesticides can effectively reduce P. operculella populations, information regarding effective cultural controls is lacking. The following study was designed to evaluate the effect of different irrigation regimes and planting depths to reduce P. operculella damage under central pivot irrigation. Field trials were conducted in 2007 and 2008 and experimental plots followed standard growers' agronomic practices. Three levels of irrigation were used: optimal, 10% less than optimal, and 10% above optimal; potato planting depth was arranged as shallow, normal, and deep; normal planting was considered tubers planted at 0.15 m depth. Mines and number of larvae per plant were counted weekly until harvest and tuber damage, above and below ground, was estimated. Overall, irrigation had a stronger effect than planting depth but there were not a clear planting depth:irrigation interaction. Both years, sampling dates had a strong effect on the number of mines per plant where the number of mines per plant increased as season progressed. There were not clear trends related to mines per plant, mines per tuber or yield related to planting depth, but there were strong tendencies related to irrigation. The data presented herein provide valuable information regarding the potential to adjust irrigation to warrant better P. operculella control.

Use of Safety Pin on Garments in Pregnancy: A Belief and Cultural Practice with Potential Harmful Effect.

BACKGROUND: Culture has been known to influence practices and beliefs of people world over. Several cultural practices have been noted among pregnant women who were passed from one generation to the next with its potential harmful and beneficial effect. The use of safety pin in is one of such cultural practices that are widely practiced by many pregnant Nigerian women. OBJECTIVE: We sought to gain a deeper understanding of the source of knowledge and motivation behind the use of safety pin on garments during pregnancy as well as explore potential harmful side effects of this cultural practice. METHODOLOGY: A total of 419 pregnant women completed questionnaires for a hospital-based cross-sectional study. Safety pin knowledge and motivation for use on garments were assessed using a pre-tested 16 item questionnaire. Consenting women either completed a self-administered structured questionnaire or utilized the help of trained research assistants. Chi-square tests were used to assess relationships between safety pin use on garments and predictor variables. Analysis was done with Statistical Package for Social Sciences version 17. RESULTS: Of 419 participants, over half (n = 227) reported safety pin use on garments in pregnancy. About two-thirds (n = 177) of women who use safety pin reported older female relatives as their source of information. The mean age of the participants was 29.1 ± 5.74 (range 16-45 years). Traditional religion worshippers were more likely (81.2%) and Christians were least likely to use safety pin (50.7%) during pregnancy. Pregnant women with a tertiary education (50.4%) were least likely to use safety pin compared with women with no or less than a tertiary level of education. Protection of pregnancy against demons/witchcrafts was the reason given by 129 (56.8%) of participants using safety pin in pregnancy. CONCLUSION: The use of safety pin on garments during pregnancy is a common cultural practice in southwest Nigeria. Our findings also suggest that religion and education are important determinants of safety pin use. Although our study did not find a statistically significant difference in safety pin prick incidents among safety pin users, it remains a potential source of harm. Thus, there is a need to establish community and hospital based strategies that address potential cultural harmful practices while promoting culturally appropriate healthcare services.

Mental health care for Indigenous young people: moving culture from the margins to the centre.

OBJECTIVE: Recently, Indigenous academics have evolved an Indigenist discourse that centralises Indigenous 'ways of knowing, being and doing'. Through this dialogue, Indigenous 'ways of knowing and being' augment Western biopsychosocial treatments. METHODS: This paper outlines the authors' clinical encounters with young people from the Koori community and ongoing consultation with Koori community Elders in Victoria that led to engaging young people and their families in an Indigenist dialogue. RESULTS: The Indigenist dialogue facilitates deeper engagement in the therapeutic process, opportunities to mirror and reflect on young people's experiences, and drawing parallels between Western health interventions and Aboriginal cultural ways of doing health and being healthy. CONCLUSIONS: The young people and their families evince greater faith in the management process and a deeper focus, centred awareness and knowledge of their Cultural rights and responsibilities. Future developments should include a systematic database with qualitative and quantitative data to support its evaluation and iterative development and improved community engagement to ensure holistic health gains are maintained.