Gender and Leprosy-Related Stigma in Endemic Areas: a Systematic Review
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A History of Leprosy and Coercion in Hawai’I
THE PURSE SEINE AND EURYDICE: A HISTORY OF LEPROSY AND COERCION IN HAWAI’I A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAIʻI AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN ANTHROPOLOGY DECEMBER 2012 By David James Ritter Thesis Committee: Chairperson Eirik Saethre Geoffrey White Noelani Arista Keywords: Leprosy, Capitalism, Hansen’s Disease, Hawaiʻi, Molokaʻi, Kalaupapa, Political Economy, Medical Anthropology Acknowledgements I would like to extend my sincere gratitude to a number of individuals without whom this research would not have been possible. First, I would like to thank each of my committee members- Eirik Saethre, Geoff White, and Noelani Arista- for consistently finding time and energy to commit to my project. I would like to thank the staff and curators of the Asia Pacific collection at the Hamilton Library for their expertise University of Hawai`i at Mānoa. I would also like to thank my friend and office mate Aashish Hemrajani for consistently providing thought provoking conversation and excellent reading suggestions, both of which have in no small way influenced this thesis. Finally, I would like to extend my greatest gratitude to my parents, whose investment in me over the course this thesis project is nothing short of extraordinary. ii Abstract In 1865, the Hawai`i Board of Health adopted quarantine as the primary means to arrest the spread of leprosy in the Kingdom of Hawai`i. In Practice, preventing infection entailed the dramatic expansion of medical authority during the 19th century and included the establishment of state surveillance networks, the condemnation by physicians of a number of Hawaiian practices thought to spread disease, and the forced internment of mainly culturally Hawaiian individuals. -
A Descriptive Study from Patients' Perspective in Sri Lanka
Scientific Research Journal (SCIRJ), Volume V, Issue IX, September 2017 10 ISSN 2201-2796 Stigmatization in Leprosy: A descriptive study from patients’ perspective in Sri Lanka M.A.J.D. Mallawa Arachchi, A.G.D. Kumari Leprosy Hospital Hendala, Sri Lanka R. Wickramasinghe Dept. of Basic Sciences The Open University of Sri Lanka Nawala, Nugegoda [email protected] N.R. Kuruppu, A.V. Pramuditha Madhavi Dept. of Nursing The Open University of Sri Lanka Nawala, Nugegoda [email protected], [email protected] Abstract- The stigma of leprosy is a real phenomenon in many period from year 2000 to 2013. Six new leprosy patients are people’s lives that affects their physical, psychological, social and being detected in Sri Lanka daily [4]. economic well-being. The objective of the study is to investigate People with leprosy and related deformities suffer from the stigma in leprosy from patient’s perspective. Further this social stigma and discrimination leading to economic loss [5]. study help to determine how stigmatization affect the social life of Stigma is not a single phenomenon and can be define as “an patients with leprosy, how stigmatization affect the psychological aspect of patient’s life and identify the coping mechanisms attribute that is deeply discrediting, and the stigmatized employed by patients to manage the stigma. This study was individual is one who is not accepted and is not accorded the conducted in the central leprosy clinic in National Hospital in Sri respect and regard of his peers; one who is disqualified from Lanka. The data were collected from hundred and thirty two full social acceptance” [8]. -
Interrogating Leprosy 'Stigma'
Lepr Rev (2011) 82, 91–97 EDITORIAL Interrogating leprosy ‘stigma’: why qualitative insights are vital JAMES STAPLES Brunel University, Uxbridge, Middlesex UB8 3PH Accepted for publication 24 April 2011 I was initially in two minds about editing a special issue on ‘stigma’. The term, it seemed to me, was one too often applied uncritically to bodily conditions – especially in relation to leprosy – as a vague gloss for a qualitatively diverse range of negative social reactions and attitudes, as well as a description of how they might be experienced. As such, ‘stigma’ can become a lazy shortcut for the multiple ‘social aspects’ of leprosy, preventing deeper scrutiny of the complex and sometimes contradictory experiences that are characteristic of living with the disease. At the same time, however, devoting a special issue to the topic also offers a valuable opportunity to address precisely those issues: to interrogate how, if at all, ‘stigma’ might remain a conceptually useful notion through which to analyse the experience of those whose lives are touched by leprosy, whether as sufferers, family members or those working in the leprosy field. It also provides a chance to showcase alternative approaches to understanding attitudes towards the disease that go beyond the conventional, taken for granted wisdom which states, a) that leprosy is a uniformly stigmatised disease, and b) that education about its causes and treatments is necessarily the appropriate response to managing that stigma. A critical focus on stigma allows us to ask, for example, questions about the socio-cultural, historical, economic and political contexts in which stigma is produced. -
What Isveiling?
Muslim Women—we just can’t seem to catch a break. We’re oppressed, submissive, and forced into arranged marriages by big- bearded men. Oh, and let’s not forget—we’re also all hiding explosives under our clothes. The truth is—like most women—we’re independent and opinionated. And the only things hiding under our clothes are hearts yearning for love. Everyone seems to have an opinion about Muslim women, even those—especially those—who have never met one. —Ayesha Mattu and Nura Maznavi, introduction to Love Inshallah: The Secret Love Lives of American Muslim Women introduCtion What Is Veiling? Islam did not invent veiling, nor is veiling a practice specific to Muslims. Rather, veiling is a tradition that has existed for thousands of years, both in and far beyond the Middle East, and well before Islam came into being in the early seventh century. Throughout history and around the world, veiling has been a custom associated with “women, men, and sacred places, and objects.”1 Few Muslims and non- Muslims realize that Islam took on veiling practices already in place at the dawn of the seventh century around the Mediterranean Basin. Islam inherited them from the major empires and societies of the time along with many other customs and patriarchal traditions related to the status of women. To understand the meaning of veiling in Islam today, one must recognize the important yet neglected history of veiling practices in the pre-Isla mic period and appreciate the continuities and similarities among cultures and religious traditions. Given that veiling -
Modernist Mediums of Transcendence in Sylvia Plath's Poetry and Prose
Eastern Illinois University The Keep Masters Theses Student Theses & Publications 2003 Love, Violence, and Creation: Modernist Mediums of Transcendence in Sylvia Plath's Poetry and Prose Autumn Williams Eastern Illinois University This research is a product of the graduate program in English at Eastern Illinois University. Find out more about the program. Recommended Citation Williams, Autumn, "Love, Violence, and Creation: Modernist Mediums of Transcendence in Sylvia Plath's Poetry and Prose" (2003). Masters Theses. 1395. https://thekeep.eiu.edu/theses/1395 This is brought to you for free and open access by the Student Theses & Publications at The Keep. It has been accepted for inclusion in Masters Theses by an authorized administrator of The Keep. For more information, please contact [email protected]. THESIS REPRODUCTION CERTIFICATE TO: Graduate Degree Candidates (who have written formal theses) SUBJECT: Permission to Reproduce Theses The University Library is receiving a number of request from other institutions asking permission to reproduce dissertations for inclusion in their library holdings. Although no copyright laws are involved, we feel that professional courtesy demands that permission be obtained from the author before we allow these to be copied. PLEASE SIGN ONE OF THE FOLLOWING STATEMENTS: Booth Library of Eastern Illinois University has my permission to lend my thesis to a reputable college or university for the purpose of copying it for inclusion in that institution's library or research holdings. Date I respectfully request Booth Library of Eastern Illinois University NOT allow my thesis to be reproduced because: Author's Signature Date This form must be submitted in duplicate. -
Disability-Related Stigma and Discrimination in Sub-Saharan Africa and South Asia: a Systematic Literature Review May 2021
Disability-related stigma and discrimination in sub-Saharan Africa and south Asia: a systematic literature review May 2021 Report authors: Bhavisha Virendrakumar Cathy Stephen Emma Jolley Elena Schmidt Study contributors: Vladimir Pente Elizabeth Clery Acknowledgement: We would like to thank Irish Aid for the funding provided for this review. Many thanks to the systematic review Steering Committee, who provided valuable comments on the protocol and draft report. Recommended citation: Sightsavers. Disability-related stigma and discrimination in sub-Saharan Africa and South Asia: a systematic literature review. Haywards Heath, UK: Sightsavers, 2021. 2 Disability-related stigma and discrimination in sub-Saharan Africa and South Asia: a systematic literature review | May 2021 Contents Executive summary .............................................................................................................. 6 Introduction ........................................................................................................................ 6 Methods ............................................................................................................................. 7 Results ............................................................................................................................... 7 Characteristics of included studies ................................................................................. 7 Factors leading to stigma and discrimination ................................................................ -
Qualitative Exploration of Experiences and Consequences of Health-Related Stigma Among Indonesians with HIV, Leprosy, Schizophrenia and Diabetes
Rai et al. Kesmas: National Public Health Journal. 2020; 15 (1): 7-16 Kesmas: National Public Health Journal DOI:10.21109/kesmas.v15i1.3306 Qualitative Exploration of Experiences and Consequences of Health-related Stigma among Indonesians with HIV, Leprosy, Schizophrenia and Diabetes Sarju Sing Rai1,2, Irwanto3*, Ruth M H Peters1,... 1Athena Institute, Faculty of Science, Vrije University Amsterdam, Amsterdam, The Netherlands 2Barcelona Institute for Global Health (ISGlobal), University of Barcelona, Barcelona, Spain 3Department of Psychology, Atma Jaya Catholic University, Jakarta, Indonesia Abstract Health-related stigma causes a negative impact on the lives of affected people and undermines the effectiveness of public health programs. This study aimed to explore experiences and consequences of stigma among people affected by four health conditions relevant in Indonesia– HIV (Human Immunodeficiency Virus), leprosy, schizophrenia and diabetes. In this qualitative study 40 people affected by the four health conditions in Jakarta and West Java, Indonesia–, were interviewed between March and June 2018. Data were analyzed thematically by following an integrative inductive-deductive approach. The experiences and consequences of people with stigma were similar, but such experience were more severe among people affected by HIV, leprosy, and schizophrenia. Those with diabetes either experienced no or less severe stigma. The participants revealed that they experienced enacted stigma in healthcare, employment, and social interactions in the structural -
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Journal of Public Health in Africa 2011 ; volume 2:e10 Social stigma as an epidemio- lack of self-esteem, tribal stigma and complete rejection by society. From the 480 structured Correspondence: Dr. Dickson S. Nsagha, logical determinant for leprosy questionnaires administered, there were over- Department of Public Health and Hygiene, elimination in Cameroon all positive attitudes to lepers among the study Medicine Programme, Faculty of Health Sciences, population and within the divisions (P=0.0). University of Buea, PO Box 63, Buea, Cameroon. Dickson S. Nsagha,1,2 The proportion of participants that felt sympa- Tel. +237. 77499429.E-mail: [email protected] [email protected] Anne-Cécile Z.K. Bissek,3 thetic with deformed lepers was 78.1% [95% 4 confidence interval (CI): 74.4-81.8%] from a Sarah M. Nsagha, Key words: leprosy, social stigma, attitudes, elim- Anna L. Njunda,5 total of 480. Three hundred and ninety nine ination, Cameroon. Jules C.N. Assob,6 (83.1%) respondents indicated that they could Earnest N. Tabah,7 share a meal or drink at the same table with a Acknowledgements: the authors are grateful to Elijah A. Bamgboye,2 deformed leper (95% CI: 79.7-86.5%). Four Mr. Nsagha BN, Mr. Nsagha IG and Late Papa hundred and three (83.9%) participants indi- James Nsagha, who sponsored this study. The Alain Bankole O.O. Oyediran,2 cated that they could have a handshake and authors also thank Mr. Agyngi CT & Mr. Ideng DA Peter F. Nde,1 embrace a deformed leper (95% CI: 80.7- of the Benakuma Health Center; Mr. -
Section 1: Islamisation in Society
Section 1: Islamisation in Society The Islamic forces at play in Bangladeshi politics have a strength that goes beyond mere electoral achievement. They are deeply rooted in parts of society and slowly increasing their influence. To gauge this spread, this section examines four main issues: education, attitudes to women, attacks on non-Muslims and the charity sector. The process of Islamisation is pronounced in the education sector, especially in the recent mushrooming of vari- ous types of madrasa. No reliable statistics exist on how many children attend madrasa in total, but we have collected a range of numbers and estimates from official sources and present what we think is the best collation to date. This suggests up to 4 million children are being educated in 19,000 madrasa in Bangladesh at present, most of them at a primary level. The surprising aspect is that there are almost as many girls as boys in Bangladesh's madrasa. This section notes Bangladesh's substantial progress in women's development and mentions the obstacles to greater female political participation, before examining attitudes towards women's empowerment as articulated by Islamists. It is significant that new Election Commission rules require all political parties to have 30% female repre- sentation in their National Executive Committees by 2020. This poses a potential problem for the Islamic parties. Unfortunately attacks on religious minorities - Hindus, Ahmadiyya and Buddhists - are a litmus test of the spread of a particular brand of religious intolerance and lawlessness. In 2013 we have charted a dramatic increase in attacks on Hindus, after the verdicts in the war crimes trial, collating press reports from the Bengali and English press. -
Pakistan – PAK35842 – External Advice –Women – Veil / Purdah
Country Advice Pakistan Pakistan – PAK35842 – external advice – women – veil / purdah – marriage Background Please seek advice from ANU’s Dr Shakira Hussein on issues relating to the wearing of the veil and marriage. Questions 1 Please advise if in some cities the hijab and burqa is not commonly worn, such as Islamabad or Lahore or Karachi and whether women in those cities face any difficulties as a result. 2 Please advise if there are any laws regarding the wearing of the hijab or burqu. 3 Please advise whether the police protect women against harassment, by others and by their own family, who chose not to wear the hijab and burqua. 4 Please advise whether marriage between persons from different ethnic groups (eg: Pashtun, Punjabi, Mohajir, Sindhi, Baluchi, etc) are common and how a family might react to such a marriage. External advice On 2 December 2009 the Country Advice Service conducted an interview by telephone with Dr Shakira Hussein. Dr Hussein has appeared as a commentator on issues relating to Muslim women and veiling on a number of panels in recent years1; having undertaken field work in both Pakistan and Afghanistan as part of her recently completed doctoral dissertation on encounters between Muslim and western women.2 Dr Hussein is currently a visiting fellow at the Australian National University.3 The text below has been authorised by Dr Hussein as a 1 For examples, see: ‘The politics of the hijab’ 2009, Unleashed, ABC News, 21 April http://www.abc.net.au/unleashed/stories/s2548643.htm – Accessed 9 December 2009 – Attachment 1; ‘Should We Ban the Burka?; 2009, Australian National University website, 15 July http://www.anu.edu.au/discoveranu/content/podcasts/should_we_ban_the_burka/ – Accessed 9 December 2009 – Attachment 2; ‘Why is there fear and friction between Muslims and non-Muslims?’ 2007, Difference of Opinion, ABC News, 2 April http://www.abc.net.au/tv/differenceofopinion/content/2007/s1887181.htm – Accessed 9 December 2009 – Attachment 3. -
An Exploratory Study Towards Disclosure Of
UNIVERSITY OF KWAZULU-NATAL AN EXPLORATORY STUDY TOWARDS DISCLOSURE OF STATUS AND REDUCTION OF STIGMA FOR PEOPLE LIVING WITH HIV/AIDS IN A LOW INCOME COMMUNITY: THE DEVELOPMENT OF A COMMUNITY-BASED FRAMEWORK AYISHA RAZAK AN EXPLORATORY STUDY TOWARDS DISCLOSURE OF STATUS AND REDUCTION OF STIGMA FOR PEOPLE LIVING WITH HIV/AIDS IN A LOW INCOME COMMUNITY: THE DEVELOPMENT OF A COMMUNITY-BASED FRAMEWORK BY AYISHA RAZAK A THESIS SUBMITTED TO THE FACULTY OF HEALTH SCIENCES UNIVERSITY OF KWAZULU-NATAL (DURBAN) SOUTH AFRICA In fulfillment of the degree of DOCTOR OF PHILOSOPHY (NURSING) Supervised by PROFESSOR B. R. BHENGU AND PROFESSOR P. BRYSIEWICZ DECEMBER 2010 i DEDICATION This thesis is dedicated to my children, Shabnam, Gulshan and Mohammed Ishruth, my son-in-law, Ahmed Mahomed Cassoo and my adorable grandson, Talha for their love, encouragement and support through this journey. ii ACKNOWLEDGEMENTS I am most grateful to the Almighty Allah for giving me the inner strength, stamina and perseverance to complete this study. My sincere gratitude and appreciation goes to the following people and organizations: Professor Adejumo, my supervisor in the early stages of this project. Thank you for your guidance and supervision. Professor Busi Bhengu, my supervisor for her guidance, patience and encouragement throughout the study. You have been a very good role model to me. Professor Petra Brysiewicz, my co-supervisor for her guidance, patience, encouragement and especially the “hello there” that just boosted my spirits to continue and finally complete my study. PLWHA, who participated in the study? It was the most enriching experience in my life listening to your stories, sometimes very threatening but challenging. -
How Headscarves Have Shaped Muslim Experience in America
How Headscarves Have Shaped Muslim Experience in America The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Ghassemi, Arash. 2018. How Headscarves Have Shaped Muslim Experience in America. Master's thesis, Harvard Extension School. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:42004010 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA How Headscarves Have Shaped Muslim Experience in America Arash Ghassemi A Thesis in the Field of International Relations for the Degree of Master of Liberal Arts Harvard University May 2018 © 2018 Arash Ghassemi Abstract This study focuses first on the role of the headscarf in creating space for Muslim women in the social fabric of America and shaping their American experience. I examine the symbolism of the headscarf from two different perspectives: 1. In the first, the headscarf symbolizes a Muslim woman’s identity by embodying the concepts of “Islamic feminism” and “Islamic activism,” both of which involve covered one’s hair as a sign of modesty. Some Muslim women view the headscarf as denoting backwardness, believing that it oppresses women, and they choose not to wear a headscarf. For others, the headscarf is regarded as symbolizing a Muslim woman’s aspirations for modernity and liberation. 2. The second perspective focuses on the symbolism of the headscarf when worn by a Black Muslim-American woman, in particular those who are active in Nation of Islam.