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

Varieties of (de) humanization: divided by competition and status.

Recognizing or denying another's humanity varies predictably along apparently universal dimensions of the other's perceived warmth (trustworthiness) and competence. New data reveal distinct neural and behavioral signatures of (de)humanizing responses to distinct kinds of ingroups and outgroups on these dimensions. The most dehumanized outgroups (low on both warmth and competence) elicit disgust and avoidance, devalued as literally worth-less. In contrast, groups disliked for seeming cold but respected for competence elicit envy and Schadenfreude. Reactions to pitied outgroups--disrespected for seeming incompetent, but apparently likable enough for seeming trustworthy and warm--focus on prescriptions for their behavior. The humanization of ingroup members, who are both liked and respected, reflects individuating processes in impression formation, not necessarily accurate but at least thre…

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Experiences of families who help young rural men with emergent mental health problems in a rural community in New South Wales, Australia.

A qualitative study was conducted in rural New South Wales, Australia, to understand the barriers to help-seeking among young rural men with emergent mental health problems. Participants who had real life experiences of these problems within their families were interviewed. Themes emerged from the data which explained some barriers to early intervention. Despite these barriers, families had developed skills in helping and in providing early mental health help to their sons. The findings of this study showed that a substantial burden on the emotional and social integrity of the family, combined with diminished psychological well-being, caused some parents to question how long they could cope before they reached 'the end of their strings'. This downward spiralling trajectory of mental health and well-being for both the young men and their families has implications for clinical practice. Cu…

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It's not just a "woman thing:" the current state of normative discontent.

This study assessed "normative discontent," the concept that most women experience weight dissatisfaction, as an emerging societal stereotype for women and men (Rodin, Silberstein, & Streigel-Moore, 1984). Participants (N = 472) completed measures of stereotypes, eating disorders, and body image. Normative discontent stereotypes were pervasive for women and men. Endorsing stereotypes varied by sex and participants' own disturbance, with trends towards eating disorder symptomotology being positively correlated with stereotype endorsement. Individuals with higher levels of body image and eating disturbance may normalize their behavior by perceiving that most people share their experiences. Future research needs to test prevention and intervention strategies that incorporate the discrepancies between body image/eating-related stereotypes and reality with focus on preventing normalization of…

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Myths and stereotypes: how registered nurses screen for intimate partner violence.

Introduction: Intimate partner violence, sometimes referred to as domestic violence, is a prevalent problem in the United States and across the world. Emergency nurses are often the first health care providers to ask individuals about this health issue and are often the first to offer intervention and prevention measures. Methods: This study used a phenomenological qualitative approach to examine the role of the registered nurse in the emergency setting as it relates to intimate partner violence. Thirteen emergency nurses from the South Central United States were interviewed for this study. Results: Four major themes emerged during analysis of the interviews. The 4 themes were (1) myths, stereotypes, and fears; (2) demeanor; (3) frustrations; and (4) safety benefits. Discussion: This study suggests that emergency nurses are not screening for intimate partner violence based on a protocol …

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Stereotype threat spillover: how coping with threats to social identity affects aggression, eating, decision making, and attention.

Stereotype threat spillover is a situational predicament in which coping with the stress of stereotype confirmation leaves one in a depleted volitional state and thus less likely to engage in effortful self-control in a variety of domains. We examined this phenomenon in 4 studies in which we had participants cope with stereotype and social identity threat and then measured their performance in domains in which stereotypes were not "in the air." In Study 1 we examined whether taking a threatening math test could lead women to respond aggressively. In Study 2 we investigated whether coping with a threatening math test could lead women to indulge themselves with unhealthy food later on and examined the moderation of this effect by personal characteristics that contribute to identity-threat appraisals. In Study 3 we investigated whether vividly remembering an experience of social identity th…

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Cultural interrelationships and the lived experience of Pakistani breast cancer patients.

Aim: There is a paucity of British and international literature on the psychological, sociological and cultural correlates of breast health in ethnic minority women. Methods: This two centre qualitative study was part of a larger study that aimed to examine the influence of culture on the lived experience of Pakistani Muslim breast cancer patients. Thirty six patients attending hospital out-patient breast cancer clinics in Lahore, Pakistan and London, UK were recruited to the study. Women were predominantly married, 20-76 years of age with an average of three children. Semi-structured interviews were undertaken. Interview data were analysed using thematic analysis. Results: Five themes emerged: Discovery and reaction to the disease; disclosure to family; developing emotions; emerging reality; long term uncertainty. Conclusions: Data infer that irrespective of city of residence, the cultu…

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Psoriasis: depression, anxiety, smoking, and drinking habits.

Psoriasis is a chronic disease that can negatively impact many aspects of quality of life. Patients with psoriasis may suffer from pain and discomfort from the disease as well as psychological and social difficulties including stigmatization, embarrassment, and social inhibition. Anxiety, depression, smoking, and alcohol abuse have been found to have a higher prevalence among psoriasis patients than healthy controls. These comorbidities have also been found to have a directly negative impact on psoriasis. Awareness of the relationship between psoriasis, psychiatric disorders, and substance abuse is important for dermatologists, as these comorbidities can lead to poor compliance and treatment outcomes.

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Health-related quality of life and culture.

Objective: To clarify the relationship between quality of life (QOL) and culture. Data source: Journal articles, proceedings, and clinical experience. Conclusion: QOL is a subjective, multidimensional experience of well-being that is culturally constructed as individuals seek safety and security, a sense of integrity and meaning in life, and a sense of belonging in one's social network. Implications for nursing practice: In a society where health disparities between diverse groups are known to exist, it is incumbent upon nurses to consider the impact of ethnicity/culture on the health care they deliver and on the QOL of their patients.

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Questioning gender norms with men to improve health outcomes: evidence of impact.

This article describes a review of 58 evaluation studies of programmes with men and boys in sexual and reproductive health (including HIV prevention, treatment, care and support); father involvement; gender-based violence; maternal, newborn and child health; and gender socialisation more broadly. While few of the programmes go beyond the pilot stage, or a relatively short-term timeframe, they offer compelling evidence that well-designed programmes with men and boys can lead to positive changes in their behaviours and attitudes related to sexual and reproductive health; maternal, newborn and child health; their interaction with their children; their use of violence against women; their questioning of violence with other men; and their health-seeking behaviour. The evidence indicates that programmes that incorporate a gender-transformative approach and promote gender-equitable relationship…

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Perceptions of social transgressions in adulthood.

People may react differently when individuals of different ages commit a social faux pas. Younger (22 to 35 years old) and older (65 to 77 years old) participants read vignettes where age of characters committing social transgressions varied (young vs. old). Participants rated whether the offended person would respond with engagement, confrontational, and avoidant behaviors and how much people would blame or forgive the transgressor. Multilevel models revealed endorsement of avoidant behaviors with older transgressors, confrontational behaviors with younger transgressors, and engagement behaviors with both. Levels of blame and forgiveness mediated this association, with less blame and greater forgiveness of older adults. Discussion focuses on the social input model and why adults may regulate reactions to interpersonal problems with older adults.

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Stigmatization and suicide bereavement.

With survey data collected primarily from peer support group participants, the authors compared stigmatization responses of 462 parents losing children to suicide with 54 other traumatic death survivors and 24 child natural death survivors. Parents who encountered harmful responses and strained relations with family members and non-kin reported heightened grief difficulties. After controlling for time since the death and whether a child's death was traumatic or not, stigmatization continued to be associated with grief difficulties, depression, and suicidal thinking. Suicide survivors reported little differences in stigmatization from other-traumatic-death survivors, a result consistent with other recent studies, suggesting more convergence between these two populations than divergence.

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Ambient belonging: how stereotypical cues impact gender participation in computer science.

People can make decisions to join a group based solely on exposure to that group's physical environment. Four studies demonstrate that the gender difference in interest in computer science is influenced by exposure to environments associated with computer scientists. In Study 1, simply changing the objects in a computer science classroom from those considered stereotypical of computer science (e.g., Star Trek poster, video games) to objects not considered stereotypical of computer science (e.g., nature poster, phone books) was sufficient to boost female undergraduates' interest in computer science to the level of their male peers. Further investigation revealed that the stereotypical broadcast a masculine stereotype that discouraged women's sense of ambient belonging and subsequent interest in the environment (Studies 2, 3, and 4) but had no similar effect on men (Studies 3, 4). This mas…

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The impact of culture and sociological and psychological issues on Muslim patients with breast cancer in Pakistan.

Breast cancer is the most common form of cancer in Muslim women in Pakistan. The impact of the initial diagnosis, culture, religion, and psychosocial and psychological aspects of the disease is not well established. This qualitative study examined the experience and coping strategies used by patients with breast cancer in relation to its impact on their physical, mental health, religious, and family issues. Thirty patients with breast cancer were interviewed. Data were analyzed using thematic analysis. The patient's experience of breast cancer focused on the range of emotions felt throughout the illness trajectory, the importance of religion and family support on coping strategies used to manage the adverse effects of chemotherapy, and also the financial concerns. This is the first study to examine Pakistani Muslim women's views on the lived experience of breast cancer. This article prov…

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Social groups that elicit disgust are differentially processed in mPFC.

Social neuroscience suggests medial pre-frontal cortex (mPFC) as necessary for social cognition. However, the mPFC activates less to members of extreme outgroups that elicit disgust, an emotion directed toward both people and objects. This study aimed to counteract that effect. Participants made either superficial categorical age estimations or individuating food-preference judgments about people, while fMRI recorded neural activity. Besides replicating the reduced mPFC activity to extreme outgroups that elicit disgust, this study demonstrates that the same type of judgment for these individuals is processed in a region anatomically distinct from social groups that elicit exclusively social emotions (pity, envy, pride). Finally, inferring individuating information (food preferences) increases mPFC activation above superficial categorical judgments. This evidence fits differentiated mPFC …

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Mental health issues among urban Korean American immigrants.

Korean immigrants' perception and understanding of mental health and illness were surveyed during four monthly mental health seminars in New York City. In all, 86 Korean immigrants attended the seminars and 34 completed the survey. The seminar participants were primarily financially stable Korean women who were married, educated, and had lived in America more than 10 years. All seminar leaders were Korean immigrants who were working in the mental health field and/or educational setting. Most of the participants acknowledged the need for mental health services but did not seek professional help and coped with the stressors of immigrant life by endurance, patience, and religion. Feedback from seminar leaders noted the following: (a) greater seminar attendance than anticipated, (b) participants' openness to their mental illness issues, (c) need for tailored mental health program for Koreans…

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Social anxiety in young gay men.

Based on the assumption that sexual minority individuals are particularly sensitive to the possible rejection of others, the present study examined the occurrence and correlates of social anxiety symptomatology in gay and heterosexual men. Eighty-seven heterosexual and 87 gay undergraduate men between the ages of 18 and 24 completed common measures of social anxiety, self-esteem, boyhood gender conformity, and a modified S-R Inventory of Anxiousness. Results reveal that gay men reported greater fear of negative evaluation and social interaction anxiety and lower self-esteem than heterosexual men. Gay men who are less open about their sexual orientation and those who are less comfortable with being gay were more likely to experience anxiety in social interactions. The modified S-R Inventory of Anxiousness was useful in revealing that relatively innocuous situations for heterosexual men ca…

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