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This paper's aim is to describe the health experiences of a recently arrived group of refugees, the Karen from Burma, in an American midwestern city.

Four focus groups were conducted in their native language with 40 Karen refugees: one group of ten Sgaw Karen speaking men and one of women, one of East Pwo Karen speaking men and one of women. The focus groups and two additional individual interviews were coded using NVivo‐9.

The findings emphasize the significant communication barriers experienced by the Karen. The data provide rich insights into the struggles being experienced by these new Americans in their own words and highlight some of their differences from previous Asian refugees.

These data are derived from focus groups with refugees in one city in the USA with few available demographic details. Their experiences and observations may not apply to other Burmese refugee groups in other cities and countries.

The data emphasize the complexity of language of this group of Burmese refugees which acts as a significant barrier to accessing health care. Poor or improper interpretation has increased obstacles. Data indicate that many struggle with simple health care tasks that are likely taken for granted by most providers. There appears to be more alcohol and tobacco usage amongst both genders than in other recently arrived Asian groups.

This is original research, which supplements a prior chart review and overview paper by the first author and supplements the otherwise scant literature on this group outside Asia.

The purpose of this paper is to demonstrate how teachers can use their Sgaw Karen students’ names as a means to gaining awareness of their students’ home culture, language and personal stories.

This case study uses interviews with four Karen families to explore the meanings behind the names and nicknames given to Karen individuals.

The findings of this study reveal that Karen names can provide teachers important insights into Karen culture, history and language. Moreover, Karen names can also provide important biographical information about the student.

This study only focuses on Sgaw Karen names and does not include other Karen subgroups like the Pwo Karen, who are also resettling in the USA. This study does not include all Sgaw Karen names, but the authors have made efforts to include Karen names from various regions of Burma and of different religious backgrounds.

Teachers and others working with culturally and linguistically diverse students like the Karen will gain a better understanding of the various ways that names are given across cultures. While this paper focuses on one particular ethnic group, it is believed that teachers need to expand their notions about how other non-European groups name their children and how these names may reveal something about the student’s heritage culture, history, language and the unique lived experiences of their students.

Too often teachers and others working cross-culturally do not realize that other cultures follow different naming practices than those used in the USA. Teachers often mispronounce or misunderstand students’ names when the student comes from a cultural group unfamiliar to them. This paper helps a general audience better realize the unique approach Karen culture takes to naming children and how these names are often transformed to fit American naming conventions. As the title suggests, Karen students often feel embarrassed and take on a negative opinion of their given name as a result of a lack of awareness by teachers and others.

This paper provides a unique perspective in the literature on the ways cultural naming conventions can serve teachers aspiring to incorporate biography-driven instruction into their classroom practices.

Refugee mothers are at a significantly increased risk of suffering from postpartum depression. However, available tools to screen for it often use a Western paradigm of mental health, which may not be culturally appropriate, and may not account for the background stress experienced by refugees. The purpose of this study is to test and validate refugee health screener-13 (RHS-13), which was developed by consultation with refugees from different backgrounds among a group of Syrian refugee mothers living in Beqaa’s valley in Lebanon.

The tool was tested on a sample of 103 women. Internal consistency of the items for each subscale was assessed using Cronbach’s alpha. An interitem correlation was performed to examine the most correlated items on the scale. Pearson correlation coefficient was calculated between each subscale and its diagnostic proxy. To find the best fit cutoff point between sensitivity and 1-specificity, ROC curves were used.

RHS-13 is a reliable and valid tool to detect depression and anxiety among postpartum Syrian mothers (internal consistency 0.803, correlation with patient health questionnaire: 0.63 and correlation with generalized anxiety disorder-7: 0.73). The best fit cutoff points were 12, 15 and 25, indicating the severity of symptoms from mild to severe, respectively.

RHS-13 is a valid tool among postpartum refugees in Lebanon and can be used by primary care physicians, mental health providers and social workers working with refugees from the Middle East to screen mothers for depression and anxiety.

Naming practices reflect culture, language and identity considerations. This study aims to explore Chinese American naming choices, revealing nuanced and complex linguistic, cultural and pragmatic considerations for teachers of literacy.

The authors interviewed Chinese parents who are now living with their school-aged children in the USA on the naming choices of their students. By using content analysis, this study found patterns and themes from the interview data.

The findings of this study suggest Chinese parents named their US school-aged children by taking into consideration of both Mandarin and English linguistic features, traditional and pop culture and the transnational identity of their children.

The findings of this study can help teachers and teacher educators better understand the naming traditions of Chinese American families and connect these traditions to literacy instruction in the classroom. This study proposes practical suggestions suitable for both monolingual and multilingual students to explore all children’s names and help build inclusive, culturally sustaining classrooms.