Stigma and discrimination

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا يَسۡخَرۡ قَوۡمࣱ مِّن قَوۡمٍ عَسَىٰٓ أَن يَكُونُواْ خَيۡرࣰ ا مِّنۡهُمۡ وَلَا نِسَآءࣱ مِّن نِّسَآءٍ عَسَىٰٓ أَن يَكُنَّ خَيۡرࣰ ا مِّنۡهُنَّۖ وَلَا تَلۡمِزُوٓاْ أَنفُسَكُمۡ وَلَا تَنَابَزُواْ بِٱلۡأَلۡقَٰبِۖ بِئۡسَ ٱلِٱسۡمُ ٱلۡفُسُوقُ بَعۡدَ ٱلۡإِيمَٰنِۚ وَمَن لَّمۡ يَتُبۡ فَأُوْلَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

Believers, no one group of men should jeer at another, who may after all be better than them; no one group of women should jeer at another, who may after all be better than them; do not speak ill of one another; do not use offensive nicknames for one another. How bad it is to be called a mischief-maker after accepting faith! Those who do not repent of this behaviour are evildoers

إِنَّا كَفَيۡنَٰكَ ٱلۡمُسۡتَهۡزِءِينَ

We are enough for you against all those who ridicule your message

وَلَقَدِ ٱسۡتُهۡزِئَ بِرُسُلࣲ مِّن قَبۡلِكَ فَحَاقَ بِٱلَّذِينَ سَخِرُواْ مِنۡهُم مَّا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ

Messengers before you [Muhammad] were also ridiculed, but those who mocked them were overwhelmed in the end by the very thing they had mocked

وَقَدۡ نَزَّلَ عَلَيۡكُمۡ فِي ٱلۡكِتَٰبِ أَنۡ إِذَا سَمِعۡتُمۡ ءَايَٰتِ ٱللَّهِ يُكۡفَرُ بِهَا وَيُسۡتَهۡزَأُ بِهَا فَلَا تَقۡعُدُواْ مَعَهُمۡ حَتَّىٰ يَخُوضُواْ فِي حَدِيثٍ غَيۡرِهِۦٓ إِنَّكُمۡ إِذࣰ ا مِّثۡلُهُمۡۗ إِنَّ ٱللَّهَ جَامِعُ ٱلۡمُنَٰفِقِينَ وَٱلۡكَٰفِرِينَ فِي جَهَنَّمَ جَمِيعًا

As He has already revealed to you [believers] in the Scripture, if you hear people denying and ridiculing God’s revelation, do not sit with them unless they start to talk of other things, or else you yourselves will become like them: God will gather all the hypocrites and disbelievers together into Hell

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ ٱلَّذِينَ ٱتَّخَذُواْ دِينَكُمۡ هُزُوࣰ ا وَلَعِبࣰ ا مِّنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ مِن قَبۡلِكُمۡ وَٱلۡكُفَّارَ أَوۡلِيَآءَۚ وَٱتَّقُواْ ٱللَّهَ إِن كُنتُم مُّؤۡمِنِينَ

You who believe, do not take as allies those who ridicule your religion and make fun of it- whether people who were given the Scripture before you, or disbelievers- and be mindful of God if you are true believers

وَإِذَا نَادَيۡتُمۡ إِلَى ٱلصَّلَوٰةِ ٱتَّخَذُوهَا هُزُوࣰ ا وَلَعِبࣰ اۚ ذَٰلِكَ بِأَنَّهُمۡ قَوۡمࣱ لَّا يَعۡقِلُونَ

When you make the call to prayer, they ridicule it and make fun of it: this is because they are people who do not reason

(O ye who believe! Let not a folk deride a folk who may be better than they (are)�) [49:11]. This was revealed about Thabit ibn Qays ibn Shimas. The latter was hard of hearing and when he came to see the Messenger of Allah, Allah bless him and give him peace, the Companions made room for him in order for him to sit next to the Prophet so that he could hear him. He came one day when people were already seated and started stepping over people, saying: �Make room! Make room!� One man said to him: �You have found a place, so sit down!� Thabit sat down but he was angry. He tried to tease the man. He said: �Who are you?� The man said: �So-and-so�. Thabit exclaimed: �What, the son of so-and-so�, and he mentioned his mother about whom they used to taunt him in the pre-Islamic period. The man lowered his head out of embarrassment. Then, Allah, exalted is He, revealed this verse. (� not let women

O you who believe do not let any people that is any men among you deride yā ayyuhā’lladhīna āmanū lā yaskhar … to the end of the verse was revealed regarding the Banū Tamīm delegation when they derided the poor among the Muslims like ‘Ammār b. Yāsir and Suhayb al-Rūmī; al-sukhriya means ‘scorn’ and ‘disdain’ another people who may be better than they are in God’s sight; nor let any women from among you deride other women who may be better than they are. And do not defame one another do not cast aspersions on others and hence have aspersions cast on you that is let none among you denigrate another; nor insult one another by nicknames do not call another by a nickname which he detests such as ‘O degenerate one!’ or ‘O disbeliever!’. Evil is the name mentioned out of mockery derision and mutual reviling of immorality after faith! al-fusūqu ba‘da’l-īmāni substitutes for al-ismu ‘the name’ to

(O Ye who believe! Choose not for guardians such of those who received the Scripture before you, and of the disbelievers, as make a jest and sport of your religion) [5:57]. Said Ibn �Abbas: �Rifa�ah ibn Zayd and Suwayd ibn al-Harith were among those who displayed their faith in Islam but were hypocrites. Some Muslim men used to show affection to them, and so Allah, exalted is He, revealed this verse�.

(And when ye call to prayer they take it for a jest and sport�) [5:58]. Said al-Kalbi: �When the caller to prayer, appointed by the Messenger of Allah, Allah bless him and give him peace, called to prayer, the Muslims stood up to perform it. Seeing this, the Jews used to comment: 'they stood up, may they never stand up! They prayed, may they never pray! They bowed down, may they never bow down!' They used to say this to mock the Muslims and make fun of them. And so Allah, exalted is He, revealed this verse�. Said al-Suddi: �This was revealed about a man from the helpers of Medina. Whenever he heard the caller to prayer say, 'I bear witness that Muhammad is the Messenger of Allah', he would say: 'May the liar be burnt!' One night, the servant of this man entered his house and brought some fire with him, while this man and his family were sleeping. A spark from this fire caused the whole h

It has been revealed read active nazzala ‘He has revealed’ or passive nuzzila ‘It has been revealed’ to you in the Book in the Qur’ān in sūrat al-An‘ām Q. 668 that an has been softened and its subject omitted in other words read it as annahu ‘When you hear God’s signs the Qur’ān being disbelieved in and mocked do not sit with them that is the disbelievers and the mockers until they engage in some other talk for otherwise you if you were to sit with them would surely be like them’ in sinfulness. God will gather the hypocrites and disbelievers all together into Hell just as they were gathered together in this world in unbelief and mockery.

Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allah will not forgive them, nor guide them on the (right) way (137)Give to the hypocrites the tidings that there is for them a painful torment (138)Those who take disbelievers for friends instead of believers, do they seek honor with them? Verily, then to Allah belongs all honor (139)And it has already been revealed to you in the Book that when you hear the verses of Allah being denied and mocked at, then sit not with them, until they engage in talk other than that; certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell (140) Characteristics of the Hypocrites and Their Destination Allah states that whoever embraces the faith, reverts from it, embraces it again, reverts from it and remains on

حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا مُعَاذُ بْنُ هِشَامٍ، حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ، عَنْ أَبِي الْمُتَوَكِّلِ النَّاجِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ـ رضى الله عنه ـ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ إِذَا خَلَصَ الْمُؤْمِنُونَ مِنَ النَّارِ حُبِسُوا بِقَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ، فَيَتَقَاصُّونَ مَظَالِمَ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا، حَتَّى إِذَا نُقُّوا وَهُذِّبُوا أُذِنَ لَهُمْ بِدُخُولِ الْجَنَّةِ، فَوَالَّذِي نَفْسُ مُحَمَّدٍ صلى الله عليه وسلم بِيَدِهِ لأَحَدُهُمْ بِمَسْكَنِهِ فِي الْجَنَّةِ أَدَلُّ بِمَنْزِلِهِ كَانَ فِي الدُّنْيَا ‏"‏‏.‏ وَقَالَ يُونُسُ بْنُ مُحَمَّدٍ حَدَّثَنَا شَيْبَانُ عَنْ قَتَادَةَ حَدَّثَنَا أَبُو الْمُتَوَكِّلِ‏.‏

Narrated Abu Sa`id Al-Khudri:Allah's Messenger (ﷺ) said, "When the believers pass safely over (the bridge across) Hell, they will be stopped at a bridge in between Hell and Paradise where they will retaliate upon each other for the injustices done among them in the world, and when they get purified of all their sins, they will be admitted into Paradise. By Him in Whose Hands the life of Muhammad is everybody will recognize his dwelling in Paradise better than he recognizes his dwelling in this world

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ، قَالَ أَخْبَرَنِي قَتَادَةُ، عَنْ صَفْوَانَ بْنِ مُحْرِزٍ الْمَازِنِيِّ، قَالَ بَيْنَمَا أَنَا أَمْشِي، مَعَ ابْنِ عُمَرَ ـ رضى الله عنهما ـ آخِذٌ بِيَدِهِ إِذْ عَرَضَ رَجُلٌ، فَقَالَ كَيْفَ سَمِعْتَ رَسُولَ اللَّهِ صلى الله عليه وسلم فِي النَّجْوَى فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ إِنَّ اللَّهَ يُدْنِي الْمُؤْمِنَ فَيَضَعُ عَلَيْهِ كَنَفَهُ، وَيَسْتُرُهُ فَيَقُولُ أَتَعْرِفُ ذَنْبَ كَذَا أَتَعْرِفُ ذَنْبَ كَذَا فَيَقُولُ نَعَمْ أَىْ رَبِّ‏.‏ حَتَّى إِذَا قَرَّرَهُ بِذُنُوبِهِ وَرَأَى فِي نَفْسِهِ أَنَّهُ هَلَكَ قَالَ سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا، وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ‏.‏ فَيُعْطَى كِتَابَ حَسَنَاتِهِ، وَأَمَّا الْكَافِرُ وَالْمُنَافِقُونَ فَيَقُولُ الأَشْهَادُ هَؤُلاَءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ، أَلاَ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ ‏"‏‏.‏

Narrated Safwan bin Muhriz Al-Mazini:While I was walking with Ibn `Umar holding his hand, a man came in front of us and asked, "What have you heard from Allah's Messenger (ﷺ) about An-Najwa?" Ibn `Umar said, "I heard Allah's Messenger (ﷺ) saying, 'Allah will bring a believer near Him and shelter him with His Screen and ask him: Did you commit such-and-such sins? He will say: Yes, my Lord. Allah will keep on asking him till he will confess all his sins and will think that he is ruined. Allah will say: 'I did screen your sins in the world and I forgive them for you today', and then he will be given the book of his good deeds. Regarding infidels and hypocrites (their evil acts will be exposed publicly) and the witnesses will say: These are the people who lied against their Lord. Behold! The Curse of Allah is upon the wrongdoers

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى الْمَخْزُومِيُّ الْمَدَنِيُّ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ سِتُّ خِصَالٍ يَعُودُهُ إِذَا مَرِضَ وَيَشْهَدُهُ إِذَا مَاتَ وَيُجِيبُهُ إِذَا دَعَاهُ وَيُسَلِّمُ عَلَيْهِ إِذَا لَقِيَهُ وَيُشَمِّتُهُ إِذَا عَطَسَ وَيَنْصَحُ لَهُ إِذَا غَابَ أَوْ شَهِدَ ‏"‏ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَمُحَمَّدُ بْنُ مُوسَى الْمَخْزُومِيُّ الْمَدَنِيُّ ثِقَةٌ رَوَى عَنْهُ عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ وَابْنُ أَبِي فُدَيْكٍ ‏.‏

Narrated Abu Hurairah:that the Messenger of Allah (ﷺ) said: "There are six things due from the believer to another believer: Visiting him when he is ill, attending (his funeral) to him when he dies, accepting his invitation when he invites, giving him Salam when he meets him, replying to him when he sneezes, and wishing him well when he is absent and when he is present

حَدَّثَنَا حُمَيْدُ بْنُ مَسْعَدَةَ، حَدَّثَنَا زِيَادُ بْنُ الرَّبِيعِ، حَدَّثَنَا حَضْرَمِيٌّ، مَوْلَى آلِ الْجَارُودِ عَنْ نَافِعٍ، أَنَّ رَجُلاً، عَطَسَ إِلَى جَنْبِ ابْنِ عُمَرَ فَقَالَ الْحَمْدُ لِلَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ ‏.‏ قَالَ ابْنُ عُمَرَ وَأَنَا أَقُولُ الْحَمْدُ لِلَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ وَلَيْسَ هَكَذَا عَلَّمَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَّمَنَا أَنْ نَقُولَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ زِيَادِ بْنِ الرَّبِيعِ ‏.‏

Narrated Hadrami, the freed slave of the family of Al-Jarud:from Nafi: "A man sneezed beside Ibn 'Umar and said: 'Al-Hamdulillah Was-Salamu 'Ala Rasulillah. (All praise is due to Allah, and peace upon the Messenger of Allah)'. So Ibn 'Umar said: 'I too say Al-Hamdulillah Was-Salamu 'Ala Rasulillah, but this is not what the Messenger of Allah (ﷺ) taught us. He taught us to say: "Al-Hamdulillah 'Ala Kulli Hal (All praise is due to Allah in every circumstance)

^ يا أيها الذين آمنوا لا يسخر قوم من قوم عسى أن يكونوا خيرا منهم ولا نساء من نسآء عسى أن يكن خيرا منهن ولا تلمزوا أنفسكم ولا تنابزوا بالألقاب بئس الاسم الفسوق بعد الإيمان ومن لم يتب فأولئك هم الظالمون ^ الحجرات وقال تعالى ^ ويل لكل همزة لمزة ^ الهمزة

وهذا محرم مهما كان مؤذيا كما قال تعالى يا أيها الذين آمنوا لا يسخر قوم من قوم عسى أن يكونوا خيرا منهم ولا نساء من نساء عسى أن يكن خيرا منهن ومعنى السخرية الاستهانة والتحقير والتنبيه على العيوب والنقائص على وجه يضحك منه وقد يكون ذلك بالمحاكاة في الفعل والقول وقد يكون بالإشارة والإيماء وإذا كان بحضرة المستهزأ به لم يسم ذلك غيبة وفيه معنى الغيبة قالت عائشة رضي الله عنها حاكيت إنسانا فقال لي النبي صلى الله عليه وسلم والله ما أحب أني حاكيت إنسانا ولي كذا وكذا + حديث عائشة حكيت إنسانا فقال لي النبي صلى الله عليه وسلم ما يسرني أني حاكيت إنسانا ولي كذا وكذا أخرجه أبو داود والترمذي وصححه + وقال ابن عباس في قوله تعالى يا ويلتنا ما لهذا الكتاب لا يغادر صغيرة ولا كبيرة إلا أحصاها إن الصغيرة التبسم بالاستهزاء بالمؤمن والكبيرة القهقهة بذلك وهذا إشارة إلى أن الضحك على الناس من جملة الذنوب والكبائر وعن عبد الله بن زمعة أنه قال سمعت رسول الله صلى الله عليه وسلم وهو يخطب فوعظهم في ضحكهم من الضرطة فقال علا

الثامن السخرية والاستهزاء استحقارا له فإن ذلك قد يجري في الحضور ويجري أيضا في الغيبة ومنشؤه التكبر واستصغار المستهزأ به

الآفة السادسة: السخرية والاستهزاء، ومعنى السخرية: الاحتقار والاستهانة، والتنبيه على العيوب والنقائص على وجه يضحك منه، وقد يكون ذلك بالمحاكاة في الفعل والقول، وقد يكون بالشارة والإيماء، وكله ممنوع منه في الشرع، ورد النهى عنه في الكتاب والسنة.

وأما سوء الظن فهو امتلاء قلبه بالظنون السيئة بالناس حتى يطفح على لسانه وجوارحه فهم معه أبدا في الهمز واللمز والطعن والعيب والبغض ببغضهم ويبغضونه ويلعنهم ويلعنونه ويحذرهم ويحذرون منه فالأول يخالطهم ويحترز منهم والثاني يتجنبهم ويلحقه أذاهم الأول داخل فيهم بالنصيحة والإحسان مع الاحتراز والثاني خارج منهم مع الغش والدغل والبغض

وهذا إنما يحرم في حق من يتأذى به فأما من جعل نفسه مسخرة وربما فرح من أن يسخر به كانت السخرية في حقه من جملة المزاح وقد سبق ما يذم منه وما يمدح وإنما المحرم استصغار يتأذى به المستهزأ به لما فيه من التحقير والتهاون وذلك تارة بأن يضحك على كلامه إذا تخبط فيه ولم ينتظم أو على أفعاله إذا كنت مشوشة كالضحك على خطه وعلى صنعته أو على صورته وخلقته إذا كان قصيرا أو ناقصا لعيب من العيوب فالضحك من جميع ذلك داخل في السخرية المنهى عنها الآفة الثانية عشر إفشاء السر

Mass media interventions for reducing mental health-related stigma.: Background: Mental health-related stigma is widespread and has major adverse effects on the lives of people with mental health problems. Its two major components are discrimination (being treated unfairly) and prejudice (stigmatising attitudes). Anti-stigma initiatives often include mass media interventions, and such interventions can be expensive. It is important to know if mass media interventions are effective. Objectives: To assess the effects of mass media interventions on reducing stigma (

Challenging the public stigma of mental illness: a meta-analysis of outcome studies.: Objective: Public stigma and discrimination have pernicious effects on the lives of people with serious mental illnesses. Given a plethora of research on changing the stigma of mental illness, this article reports on a meta-analysis that examined the effects of antistigma approaches that included protest or social activism, education of the public, and contact with persons with mental illness. Methods: The investigators heeded published guidelines for systematic literature reviews in health care

The different faces of mental illness stigma: Systematic variation of stereotypes, prejudice and discrimination by type of illness.: Mental illness (MI) stigma has been characterized as multi-dimensional including problems of knowledge (stereotypes), attitudes (prejudice) and behavior (discrimination); however, most research practice is predominantly applying unidimensional behavioral measures such as social distance scales. Moreover, specific types of MIs and different forms of discriminatory behaviors are not being differentiated. The Stereotype Content Model predicts that group stereotypes (warmth, competence) are linked w

Evidence for effective interventions to reduce mental health-related stigma and discrimination in the medium and long term: systematic review.: Background: Most research on interventions to counter stigma and discrimination has focused on short-term outcomes and has been conducted in high-income settings. Aims: To synthesise what is known globally about effective interventions to reduce mental illness-based stigma and discrimination, in relation first to effectiveness in the medium and long term (minimum 4 weeks), and second to interventions in low- and middle-income countries (LMICs). Method: We searched six databases from 1980 to 2013

Women's and girls' experiences of menstruation in low- and middle-income countries: A systematic review and qualitative metasynthesis.: Background: Attention to women's and girls' menstrual needs is critical for global health and gender equality. The importance of this neglected experience has been elucidated by a growing body of qualitative research, which we systematically reviewed and synthesised. Methods and findings: We undertook systematic searching to identify qualitative studies of women's and girls' experiences of menstruation in low- and middle-income countries (LMICs). Of 6,892 citations screened, 76 studies reported

Continuum beliefs and mental illness stigma: a systematic review and meta-analysis of correlation and intervention studies.: Background: Promulgating a continuum model of mental health and mental illness has been proposed as a way to reduce stigma by decreasing notions of differentness. This systematic review and meta-analysis examines whether continuum beliefs are associated with lower stigma, and whether continuum interventions reduce stigma. Methods: Following a pre-defined protocol (PROSPERO: CRD42019123606), we searched three electronic databases (PubMed, Web of Science, and PsycINFO) yielding 6726 studies. After

Rural Hispanic Perceptions of Mental Health: A Qualitative Study.

Introduction: In 2020, 18.4% of Hispanics experienced mental illness, yet only about a third received treatment compared with nearly half of non-Hispanic Whites. In Montana, where only 11% of the mental health needs are currently met, service utilization is low. The purpose of this study was to determine the perceptions of the Hispanic immigrant population in a rural state on mental health and professional service utilization. Methods: Using a descriptive phenomenological approach, we conducted semi-structured telephone interviews in Spanish. Audio recordings were transcribed, translated to English, and analyzed for themes. Results: We recruited a sample of 14 participants from Mexico, Ecuador, Colombia, and Venezuela ranging in age from 33 to 59. We identified five themes: definitions of mental health, maintaining mental health, familismo/socialization, stigma, and acculturation stress.…

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Predicting rejection attitudes toward utilizing formal mental health services in Muslim women in the US: Results from the Muslims' perceptions and attitudes to mental health study.

Background: The underutilization of mental health services is a recognized problem for the growing number of Muslims living in the West. Despite their unique mental health risk factors and the pivotal role they play in determining mental health discourse in their families and in society, Muslim women in particular have not received sufficient study. Aim: To help remedy this research gap, we examined factors that may impact the rejection attitudes of Muslim women toward professional mental health care using the first psychometrically validated scale of its kind; the M-PAMH (Muslims' Perceptions and Attitudes to Mental Health). Methods: A total of 1,222 Muslim women responded to questions about their cultural and religious beliefs about mental health, stigma associated with mental health, and familiarity with formal mental health services in an anonymous online survey. Results: Hierarchica…

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Analysis of Stigma in Relation to Behaviour and Attitudes towards Mental Health as Influenced by Social Desirability in Nursing Students.

The training undergraduate nursing students receive, both in terms of theoretical input and clinical practice, may help to instil a less stigmatising perception of mental health. To analyse the perceived evolution of attitudes and expected behaviours, a longitudinal repeated measures study was conducted in a population of student nurses during their undergraduate mental health education. The Mental Illness: Clinicians' Attitudes Scale, a Scale for measuring attitudes to the mentally ill among future Health workers, and the Reported and Intended Behaviour Scale were completed. A mixed linear model was used to assess the effect of each factor in the questionnaires before and after the various stages of the students' training in mental health. The overall effect of each factor was assessed by testing the interaction between factor and group, both with and without adjustment with the Social …

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Stigma towards dependent drinking and its role on caregiving burden: A qualitative study from Goa, India.

Introduction: Stigma towards alcohol use disorders is prevalent in India and can lead to social exclusion and hamper treatment access and outcomes. Family members of individuals with dependent drinking are often their primary caregivers and play a key role in decisions around help-seeking, treatment and recovery. The nature and role of stigma in caregiving, and the consequent burden on family caregivers of those with dependent drinking, has not been qualitatively studied in India. Methods: We conducted in-depth interviews with: (i) men with probable alcohol dependence (n = 11); (ii) family caregivers (n = 12); and (iii) doctors with experience of treating alcohol dependence (n = 13) in community settings in Goa. Data were analysed using inductive thematic analysis. Results: Two primary themes were identified from the data: (i) stigma in the form of ignorance, prejudice and discrimination…

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Prospective effects of internalized stigma on same-sex relationship satisfaction: The mediating role of depressive symptoms and couple conflict.

Objective: Same-sex couples face unique minority stressors that affect relationship functioning, yet remarkably little research has examined the mechanisms by which individual and partner experiences of internalized stigma affect relationships over time. Using actor-partner interdependence models, the present study examined the effects of internalized stigma on relationship satisfaction, and whether depressive symptoms and couple conflict mediated these effects. Hypotheses were tested cross-sectionally and prospectively across a 5-year period. Method: Participants were 330 same-sex couples (n = 660 individuals; Mage = 39.5 years, SD = 10.8) who were assessed annually over a 5-year period. There were 109 male couples, 216 female couples, and five couples in which one partner did not identify with these labels. Results: There was a significant actor effect of internalized stigma on lower r…

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"It is a process" - a qualitative evaluation of provider acceptability of HIV assisted partner services in western Kenya: experiences, challenges, and facilitators.

Background: Assisted partner service (APS) is effective for increasing HIV testing services (HTS) uptake among sexual partners of people diagnosed with HIV with rare social harm. The acceptability of APS to HTS providers is important for the quality and effectiveness of APS delivery. Within a larger ongoing implementation science study of APS in western Kenya, we qualitatively evaluated the provider acceptability of APS. Methods: From May-June 2020, we conducted virtual, semi-structured in-depth interviews with 14 HTS providers recruited from 8 of 31 study health facilities in Homa Bay and Kisumu counties. Participants were selected using criteria-based purposive sampling to maximize variation on patient volume (assessed by the number of index clients tested for HIV) and APS performance (assessed by sexual partners elicitation and enrollment). Interviews inquired providers' experiences p…

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Understanding the stigma: a novel quantitative study comparing mental health attitudes and perceptions between young British Muslims and their non-Muslims peers.

Background: A significant proportion of young British Muslims identify themselves by religious identity rather than ethnicity however very few mental health studies have focused on this cohort. Aims: To explore whether young British Muslims' knowledge, awareness and perceptions of mental illness differ to their non-Muslim peers. Method: Population based survey of second generation Muslims (n = 83) and non-Muslims (n = 76) aged 18-35. Anonymised 38-item questionnaire on mental health attitudes, perceptions and help seeking behaviours. Results: Muslims were less likely to correctly identify symptoms of mental illness compared to their non-Muslim peers. Stigma and awareness remains a major issue. A third of Muslims would consider stopping medication on advice of a religious leader. Nearly half of Muslims were more likely to attend a dedicated ethnic/religious mental health service. Conclusi…

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Mental health stigma and professional help-seeking behaviors among Asian American and Asian international students.

Objective: To examine the relationship between stigma and mental health help-seeking among Asian American and Asian international college students. Participants: Asian American college students (401 men, 858 women) and Asian international college students (384 men, 428 women). Methods: Data from the 2018-2019 Healthy Minds Study were used to assess perceived stigma, personal stigma, and help-seeking behaviors of college students. Results: Personal stigma mediated the relationship between perceived stigma and professional help-seeking intentions. The relationship between perceived stigma and personal stigma differed by international status, such that the relationship between perceived stigma and personal stigma was stronger for Asian international students. The indirect effect between perceived stigma and professional help-seeking via personal stigma also differed by international status.…

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Links Between Inflammation, Mood, and Physical Function Among Older Adults With HIV.

Objectives: People living with human immunodeficiency virus (PLWH) treated with antiretrovirals have life spans similar to their HIV-negative peers. Yet, they experience elevated inflammation-related multimorbidity. Drawing on biopsychosocial determinants of health may inform interventions, but these links are understudied in older PLWH. We investigated cross-sectional relationships between psychosocial factors (mood, loneliness, and stigma), inflammatory markers, and age-related health outcomes among 143 PLWH aged 54-78 years. Method: Participants provided blood samples for serum cytokine and C-reactive protein (CRP) analyses, completed surveys assessing psychosocial factors and health, and completed frailty assessments. Regression models tested relationships between key psychosocial-, inflammation, and age-related health variables, adjusting for relevant sociodemographic and clinical f…

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Obesity management: at the forefront against disease stigma and therapeutic inertia.

Obesity is a complex chronic relapsing disease, resulting from the interaction between multiple environmental, genetic and epigenetic causes, and supported by changes in the neuroendocrine mechanisms regulating energy balance and body weight. Adipose tissue dysfunction contributes to obesity-related complications. However, the prevalent narrative about the causes and mechanisms of obesity remains a much more simplistic one, based on the false assumption that individuals can fully control their body weight through appropriate behavioural choices. According to this narrative, obesity is simply reversible "persuading" the patient to follow healthier and more virtuous individual behaviours (moral judgement). This persistent narrative forms the deep root of the stigmatisation of people with obesity at the individual level and creates a clear discrepancy on how obesity prevention and cure are …

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Experiences of social stigma among patients tested positive for COVID-19 and their family members: a qualitative study.

Background: Social stigma against persons infected with COVID-19 is not uncommon. This qualitative study aimed to explore the experience of social stigma among COVID-19 positive patients and their family members. Method: This cross-sectional study was conducted between April to June 2020 in Malaysia. Patients who have recovered from COVID-19 for at least 1 month and their family members who were tested with negative results, Malaysian and aged 18-65 years old were purposively sampled. Cold call method was employed to recruit patients while their family members were recruited by their recommendations. Telephone interviews were conducted with the participants after obtaining their verbal consent. Results: A total of 18 participants took part in this study. Three themes emerged from the interviews: (Ι) experience of stigmatization, (ΙΙ) perspective on disease disclosure, and (ΙΙΙ) suggestio…

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Leaving No Man Behind: How Differentiated Service Delivery Models Increase Men's Engagement in HIV Care.

Background: Men demonstrate disproportionately poor uptake and engagement in HIV services with strong evidence linking men's disinclination to engage in HIV services to their masculinity, necessitating adaptive programming to accommodate HIV-positive men. Differentiated service delivery models (DSDMs) - streamlined patient-centred antiretroviral treatment (ART) delivery services - have demonstrated the potential to improve men's engagement in HIV services. However, it is unclear how and why these models contribute to men's reframing of ART-friendly masculinities - a set of attributes, behaviours and roles associated with boys and men that favour the uptake and use of ART. We sought to unveil how and why DSDMs support the formation of ART-friendly masculinities to enhance men's participation in HIV-related services. Methods: A theory-driven qualitative approach underpinned by critical rea…

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Love, Judgement and HIV: Congregants' Perspectives on an Intervention for Black Churches to Promote Critical Awareness of HIV Affecting Black Canadians.

We assess participants' experience of Black Pastors Raising Awareness and Insight of Stigma through Engagement (Black PRAISE), an intervention for Black churches to promote critical awareness of HIV affecting Black Canadian communities. We used a community-based participatory approach to implement Black PRAISE among six churches in the Greater Toronto Area and Ottawa, in October-November 2016. For the intervention, congregants received a booklet with validated HIV-related information, attended a sermon on compassion and justice, viewed a short film on HIV-related stigma, and completed baseline and follow-up surveys to evaluate the effectiveness of the intervention. We then conducted in-depth interviews with 18 pastors and congregants from the six churches to explore how they experienced the intervention. Three major themes emerged from an iterative exploration of the thematic content of …

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Inspiring Muslim Minds: Evaluating a Spiritually Adapted Psycho-educational Program on Addiction to Overcome Stigma in Canadian Muslim Communities.

The stigma of addiction in Muslim communities is a significant barrier to accessing mental health services. The objective of this study was to evaluate the impact of a newly developed spiritually-adapted addictions psychoeducational program with adult Muslims in the mosque setting. Ninety-three individuals were recruited from nine different mosques within Toronto, Canada. Ninety-minute seminars were presented. This study used a convergent mixed method design. There was a significant increase in the participants' self-reported knowledge (t = 3.6; p < 0.001), a more positive attitude on two scales (t = 3.7; p < 0.001 and t = 2.9; p = 0.005) and an increase in willingness to seek help from a medical doctor and mental health professional (t = 4.4; p < 0.001 and t = 2.2; p = 0.03, respectively) post-seminar as compared to baseline. Qualitative data confirmed these changes. Evidence-informed s…

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HIV Education, Empathy, and Empowerment (HIVE3): A Peer Support Intervention for Reducing Intersectional Stigma as a Barrier to HIV Testing among Men Who Have Sex with Men in Ghana.

Men who have sex with men (MSM) in Ghana remain at heightened risk of HIV infection, and face challenges in accessing HIV prevention and care services. Previous research in Ghana shows that MSM face intersectional stigma across ecological levels (family, peers, healthcare settings, and community level) and the criminalization of same-gender sexual behaviors in the country. To protect their wellbeing from exposure to stigma, many MSM avoid interactions with healthcare systems and services, which inadvertently inhibits their opportunities for early detection and treatment of HIV. Consequently, MSM in Ghana carry a disproportionate burden of HIV prevalence (18%) compared to the general population (2%), highlighting the need for culturally relevant processes in HIV/STI prevention, and care communication to optimize sexual health and wellness among MSM in Ghana. To this effect, we collaborate…

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Life Challenges and Barriers to Help Seeking: Adolescents' and Young Adults' Voices of Mental Health.

Listening to the voices of adolescents and young adults regarding their lived experiences could be a way to identify important skills and abilities for adaptive and positive behaviour that will enable youth to deal effectively with the demands and challenges of everyday life. Hence, the aim with the current study is to explore the experiences and understandings of the life situation among adolescents and young adults of today, by making their voices heard in regards to mental health and help-seeking behaviour. A total of 6 group interviews were conducted with 22 adolescents and young adults (13 girls and 9 boys) ages 17-25 (M = 18.6 years). Data analysis was conducted using qualitative content analysis and resulted in two categories and five subcategories. The first category, Life challenges, included views on the sources of mental health, how to manage different types of relationships, …

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Professional Stigma of Mental Health Issues: Physicians Are Both the Cause and Solution.

After a medical student prompted medical faculty to tell their stories of depression and related mental health issues, the author wrote this article with the aim of decreasing the stigma of mental illness and encouraging treatment, as needed, in the medical profession. The professional culture of the house of medicine not only mimics society in attributing stigma to people with mental health issues but may also contribute to high rates of suicide in the ranks of health care professionals by leading to a delay in seeking treatment. Acculturation accelerates in the first year of medical school such that medical students experience an increase in burnout and depressive symptoms from prematriculation levels. It follows that faculty have a responsibility to improve the learning environment. Survey data from medical faculty at the author's institution showed that depression decreased responden…

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Shame and STIs: An Exploration of Emerging Adult Students' Felt Shame and Stigma towards Getting Tested for and Disclosing Sexually Transmitted Infections.

Emerging adulthood is identified as a time of identity exploration, during which emerging adults (EAs) may engage in sexual exploration and risky behaviors, potentially resulting in the contraction of a sexually transmitted infection (STI). Many EAs, do not disclose their status to partners or those who can provide social support, like parents. Nor do they often get tested. This may be due to the changing status of stigma surrounding STIs. This study examines traditional measures of the stigma/shame of STI diagnoses, treatment, and testing, and their relevance alongside both increased opportunities for casual sex and not only heightened education surrounding STIs, but also heightened prevalence of STIs in the U.S. Results show EAs perceived that if their community found out they got tested, they would likely be treated differently. They also felt they would be uncomfortable disclosing an…

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Men and infertility in The Gambia: Limited biomedical knowledge and awareness discourage male involvement and exacerbate gender-based impacts of infertility.

Introduction: Infertility in Sub-Saharan Africa constitutes an important social and public health problem. Yet, there is a paucity of research on the experiences of men living with infertility, especially in West Africa. This study explored men's aetiological knowledge, views and experiences of infertility in the West Coast region of The Gambia, West Africa. Methodology: An explorative qualitative study was conducted among men living in the rural and urban communities of the West Coast region of The Gambia using in-depth interviews. Data collection and analysis were performed concurrently, and thematic data analysis was an iterative process carried out using NVivo 11 Analysis Software. Results: Gambian men had generally poor knowledge of infertility, allocating it to God, spiritual powers and bodily (biomedical) factors. While societal norms meant that infertility was generally attribute…

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Overeaters Anonymous: An Overlooked Intervention for Binge Eating Disorder.

The purpose of this communication is to provide an overview as well as the strengths and weaknesses of Overeaters Anonymous (OA) as an intervention for binge eating disorder treatment. Binge eating disorder is associated with low remission rates, high relapse rates, treatment dissatisfaction, and high rates of failure to receive treatment attributed to stigma, misconceptions, lack of diagnosis, access to care, and inadequate insurance coverage. New interventions are needed that can overcome these barriers. OA is a twelve-step program and established fellowship for individuals who self-identify as having problematic relationships with food or eating. OA can be referred clinically or sought out by an individual confidentially, without a diagnosis, and free of charge. OA's Nine Tools, Twelve Steps, and Twelve Traditions can provide structure, social support, and open, anonymous sharing that…

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Commercial Sexual Exploitation, Stigma, and Trauma: A Detrimental Trio for an Altered Sense of Self.

This study aimed to assess whether, and to what extent, the commercial sexual exploitation of female adolescents placed in residential care predicted different manifestations of an altered sense of self in emerging adulthood while considering the possible confounding effects of child maltreatment and perceived stigmatization. Data were gathered in a broader longitudinal study conducted among a sample of 124 female adolescents placed in residential youth care centers. Commercial sexual exploitation was self-reported during adolescence. Altered sense of self was self-reported in emerging adulthood with the following dependent variables: sense of failure, sense of defensiveness and shame, lack of self-awareness, and other-directedness. Findings suggest that, even after accounting for the significant effects of confounding variables, commercial sexual exploitation increases specific vulnerab…

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The Relationship between Weight Stigma, Physical Appearance Concerns, and Enjoyment and Tendency to Avoid Physical Activity and Sport.

Participation in physical activity and sport is on the decline and there is a poor understanding of the psychosocial factors that contribute to people's reluctance to participate. We examined whether there were relationships between factors such as weight stigma, weight bias internalization, appearance evaluation, and fears of negative appearance evaluations, and enjoyment and avoidance of physical activity and sport. Undergraduate students (N = 579) completed a survey assessing demographics, and the variables described above. In hierarchal multivariate regression models, weight stigma (β = -0.16, p < 0.001), appearance evaluation (β = 0.19, p = 0.001), and weight bias internalization (β = -0.19, p = 0.003) were associated with lower enjoyment of physical activity and sport. Weight stigma (β = 0.46, p = 0.001), weight bias internalization (β = 0.42, p = 0.001), and fear of negative appea…

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Predictors of help-seeking behaviour in people with mental health problems: a 3-year prospective community study.

Background: The majority of people with mental illness do not seek help at all or only with significant delay. To reduce help-seeking barriers for people with mental illness, it is therefore important to understand factors predicting help-seeking. Thus, we prospectively examined potential predictors of help-seeking behaviour among people with mental health problems (N = 307) over 3 years. Methods: Of the participants of a 3-year follow-up of a larger community study (response rate: 66.4%), data of 307 (56.6%) persons with any mental health problems (age-at-baseline: 16-40 years) entered a structural equation model of the influence of help-seeking, stigma, help-seeking attitudes, functional impairments, age and sex at baseline on subsequent help-seeking for mental health problems. Results: Functional impairment at baseline was the strongest predictor of follow-up help-seeking in the model…

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Mental health stigma and mental health knowledge in Chinese population: a cross-sectional study.

Background: Little is known about the public stigma on mental illness and mental health knowledge (MHK) in China, public stigma and low MHK can negatively affect patients' health and increase the burden of mental disorders on society. This study aimed at investigating the rates of stigma and MHK, the correlates of stigma and MHK, and the association between MHK and stigma among a Chinese population. Methods: The data is from the Tianjin Mental Health Survey (TJMHS), which involved a large and a representative sample of adult community residents in the Chinese municipality of Tianjin (n = 11,748). In a 12% random subsample (n = 1775) the Perceived Discrimination and Devaluation scale (PDD) and a Mental Health Knowledge Questionnaire (MHKQ) were administered. First, percentages of the responses to the individual items of the PDD and MHKQ were investigated. Second, sociodemographic correlat…

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A qualitative enquiry into the meaning and experiences of wellbeing among young people living with and without HIV in KwaZulu-Natal, South Africa.

Young people in sub-Saharan Africa encounter health and livelihood challenges which may compromise their wellbeing. Understanding how young people's wellbeing is defined could strengthen wellbeing policies. We investigated perceptions and experiences of young people's wellbeing, and whether these aligned with Ryff's psychological wellbeing (PWB) model. Data were collected between January-August 2018 through focus-group discussions (n = 12) and in-depth interviews (n = 16) with young people living with and without HIV, selected purposively from South African healthcare facilities. Key informant interviews (n = 14) were conducted with healthcare workers and subject-matter experts. Using a framework approach, we situated our analysis around dimensions of Ryff's PWB model: autonomy, self-acceptance, purpose in life, environmental mastery, positive relationships, personal growth. Young people…

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