Albinism, stigma, subjectivity and global-local discourses in Tanzania

Brocco, Giorgio

doi:10.1080/13648470.2016.1184009

Cited by 54 publications

(35 citation statements)

References 39 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Perceived social support partially mediated the relationship between social stigma and subjective well‐being. Our results seem consistent with those of Brocco (), who reported that stigma and other marginalising behaviours negatively impacted the subjective well‐being of PWA in Tanzania.…”

Section: Discussionsupporting

confidence: 93%

Influence of social stigma on subjective well‐being of persons with albinism in Ghana

Affram

Teye‐Kwadjo

Gyasi-Gyamerah

2019

Community & Applied Soc Psy

View full text Add to dashboard Cite

Previous studies have shown that social stigma adversely affects quality of life. However, little research has assessed the influence of social stigma on subjective well‐being (SWB) of persons with albinism (PWA) in Ghana, and the role that perceived social support plays in this relationship. This study investigated the SWB of PWA in Ghana. Participants (N = 105) completed a survey questionnaire on social stigma, social support, and SWB. Results from structural equation modelling showed a significant negative association between social stigma and SWB. Perceived social support partially mediated the negative effect that social stigma has on SWB, with significant other support emerging as a reliable predictor of SWB in this sample. Results suggest that the population with albinism in Ghana is experiencing high levels of social stigma, which is adversely affecting its SWB. Social stigma seems to be preventing PWA from being accorded the needed social support by family and friends. The results highlight the importance of designing stigma‐reduction educational interventions that target social stigma at family, community, and societal levels.

show abstract

Section: Discussionsupporting

confidence: 93%

Influence of social stigma on subjective well‐being of persons with albinism in Ghana

Affram

Teye‐Kwadjo

Gyasi-Gyamerah

2019

Community & Applied Soc Psy

View full text Add to dashboard Cite

show abstract

“…Although social models of disability are predominately used in Western definitions of disability, Brocco argues that the definition of being a disabled person may constitute a way for PWA to find alternative and more suitable epistemologies for albinism than some of the dominant negative discourses [ 22 ]. He argues that adopting a disability definition may help PWA explain to others why they cannot do certain activities such as working outdoors – ‘impairment effects’.…”

Section: Discussionmentioning

confidence: 99%

“…Myths and superstitions, fuelled by a lack of understanding surrounding albinism and the visible difference in the appearance of PWA can lead to stigmatisation, rejection, a lack of acceptance, perceptions of difference and limited social integration [ 1 , 22 , 25 ]. Their visible difference is so stark that they are in effect viewed as white people within a black community.…”

Section: Discussionmentioning

confidence: 99%

“…Bucaro [ 25 ] points out some of the cultural superstitions in Tanzania whereby the health issues faced by PWA are seen to be a result of a curse, or they are seen as ‘omens of disaster’. Furthermore Brocco [ 22 ] highlights the negative labels and terminology used to describe and define PWA in Africa. Mothers of children with albinism are often blamed for their child’s condition, accused of infidelity with white people, carriers or spirits [ 29 ].…”

Section: Discussionmentioning

confidence: 99%

See 1 more Smart Citation

Children with albinism in African regions: their rights to ‘being’ and ‘doing’

Franklin

Lund

Bradbury‐Jones

et al. 2018

BMC Int Health Hum Rights

View full text Add to dashboard Cite

BackgroundAlbinism is an inherited condition with a relatively high prevalence in populations throughout sub-Saharan Africa. People with oculocutaneous albinism have little or no pigment in their hair, skin and eyes; thus they are visually impaired and extremely sensitive to the damaging effect of the sun on their skin. Aside from the health implications of oculocutaneous albinism, there are also significant sociocultural risks. The impacts of albinism are particularly serious in areas that associate albinism with legend and folklore, leading to stigmatisation and discrimination. In regions of Africa those with albinism may be assaulted and sometimes killed for their body parts for use in witchcraft-related rites or to make ‘lucky’ charms. There is a dearth of research on the psychosocial aspects of albinism and particularly on how albinism impacts on the everyday lives of people with albinism.DiscussionThere is a growing recognition and acceptance in Africa that people with albinism should be considered disabled. Thomas’s social-relational model of disability proposes it is essential to understand both the socio-structural barriers and restrictions that exclude disabled people (barriers to doing); and the social processes and practices which can negatively affect their psycho-emotional wellbeing (barriers to being). In this article, we combine a social model of disability with discussion on human rights to address the lacuna surrounding the psychosocial and daily experiences of people with albinism.ConclusionThrough using this combined framework we conclude that the rights of people with albinism in some regions of Africa are not being enacted. Our debate highlights the need to develop a holistic concept of rights for children and young people with albinism which sees human rights as indivisible. We illuminate some of the specific ways in which the lives of children with albinism could be improved by addressing ‘barriers to being’ and ‘barriers to doing’, at the heart of which requires a shift in attitude and action to address discrimination.

show abstract

“…For example, in Tanzania albinism is misbelieved to be the result of a curse [ 14 ] or because a pregnant woman has looked at a person with albinism [ 16 ]. Other authors too, have explored the articulation in society that albinism is God’s will [ 11 , 17 , 38 , 39 ].…”

Section: Discussionmentioning

confidence: 99%

Beliefs about people with albinism in Uganda: A qualitative study using the Common-Sense Model

Bradbury‐Jones

Ogik²,

Betts³

et al. 2018

PLoS ONE

View full text Add to dashboard Cite

Albinism includes a group of inherited conditions that result in reduced melanin production. It has been documented across the world, with a high frequency in sub-Saharan Africa. There is very little published research about the lives of people with albinism, but available evidence shows that myths abound regarding their condition. They are feared, viewed with suspicion and believed to have supernatural powers. In this study we explored the links between beliefs, myths, traditions and positive/negative attitudes that surround people with albinism in Uganda. The study was located philosophically within Ubuntu—an Afrocentric worldview—and theoretically within the Common-Sense Model of self-regulation of health and illness that originates from the work of Leventhal in 2003. This qualitative study took place in eight districts of Busoga sub-region, Uganda between 2015 and 2017. Data collection comprised eight group discussions and 17 individual interviews with a range of informants, capturing the viewpoints of 73 participants. Findings lend support to previous research, highlighting the life-time discrimination and disadvantage experienced by many people with albinism. It shows that there is still much to be done to address the pervasive and potentially harmful beliefs and misconceptions about people with albinism.

show abstract

Albinism, stigma, subjectivity and global-local discourses in Tanzania

Cited by 54 publications

References 39 publications

Influence of social stigma on subjective well‐being of persons with albinism in Ghana

Influence of social stigma on subjective well‐being of persons with albinism in Ghana

Children with albinism in African regions: their rights to ‘being’ and ‘doing’

Beliefs about people with albinism in Uganda: A qualitative study using the Common-Sense Model

Contact Info

Product

Resources

About