Stigmatization of people with mental illness among inhabitants of a rural community in northern Nigeria

Audu, Ishaq A; Idris, Suleiman; Olisah, Victor Obiajulu; Sheikh, Taiwo Lateef

doi:10.1177/0020764011423180

Cited by 55 publications

(45 citation statements)

References 20 publications

(28 reference statements)

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“…Most respondents said that they do not want to live next door to someone who has been mentally ill and are against a woman marrying a man who has fully recovered from mental illness. This finding is similar to that of two studies performed in Nigeria [16, 18]. Only a minority of the respondents believe that PWMI should not be denied their individual rights, and they also believe that excluding a mentally ill person from the community is not wrong and is permitted.…”

Section: Discussionsupporting

confidence: 89%

Public Stigma against People with Mental Illness in Jimma Town, Southwest Ethiopia

et al. 2016

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BackgroundStigma towards people with mental illness (PWMI) can result in low self-esteem and isolation and threaten employment. Therefore, this study aimed to assess the magnitude of public stigma against PWMI and factors associated with it among Jimma town residents.MethodsA community-based, cross-sectional, descriptive study was conducted in adult residents of Jimma town. Data were collected among 820 randomly selected residents with the interviewer-administered Community Attitudes toward the Mentally Ill (CAMI) scale. Linear regression analyses were performed to identify predictors of stigma against PWMI.ResultA total of 444 (54%) of the 820 respondents were females, and the mean (SD) age was 35 (8.5) years. The minimum and maximum possible values on each CAMI subscale were 10 and 50, respectively. The respondents had high scores for a stigmatizing attitude towards PWMI across all the subscales, as indicated by the mean (SD) scores: authoritarianism, 27.17 (4.96); social restrictiveness, 32.41 (4.20); benevolence, 35.34 (4.42); and community-based mental health ideology, 33.95 (5.82). Compared to housewives, private organization employees showed more autocratic and socially restrictive views (std. β = 1.12, P<0.01). Single people had a lower social restrictiveness stigma score than married people (std. β = -0.20, P<0.001), and participants’ academic levels correlated inversely with the stigma score (std. β = -0.12, P<0.001). A higher benevolence stigma score was observed among participants with no relationship with PWMI than among those with PWMI in their neighborhood (std. β = 0.08, P< 0.046).ConclusionThe study revealed that a negative attitude towards PWMI is widespread. Therefore, there is a need to develop strategies to fight the stigma attached to PWMI at the community level.

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Section: Discussionsupporting

confidence: 89%

Public Stigma against People with Mental Illness in Jimma Town, Southwest Ethiopia

et al. 2016

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“…These identified sources have also been documented in other chronic stigmatizing conditions/illnesses such as epilepsy, mental illness, HIV-AIDS, podoconiosis, leprosy, and stuttering. [2328293031323334]…”

Section: Discussionmentioning

confidence: 99%

Cleft lip and palate: Parental experiences of stigma, discrimination, and social/structural inequalities

Adeyemo

James

Butali

2016

Ann Maxillofac Surg

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Background:Cleft lip and palate (CLP) are the most common craniofacial birth impairment and one of the most common congenital impairments in humans. Anecdotal evidence suggests that stigmatization, discrimination, and sociocultural inequalities are common “phenomenon” experienced by families of children with CLP in Nigeria. This study aimed to explore the stigmatization, discrimination, and sociocultural inequalities experiences of families with children born with CLP.Materials and Methods:The study was carried out at the surgical outpatient cleft clinic of the Lagos University Teaching Hospital, Lagos, Nigeria. This was a cross-sectional descriptive study among mothers of children born with CLP, using both interviewer-administered questionnaire and a semi-structured interview.Results:A total of 51 mothers of children with cleft lip and/or palate participated in the study. 35.3% of respondents believed cleft was an “act of God,” whereas others believed it was either due to “evil spirit” (5.9%), “wicked people” (9.8%). Seventy-three percent of the mothers were ashamed of having a child with orofacial cleft. Two of the respondents wanted to abandon the baby in the hospital. About a quarter of the respondent wished the child was never born and 59% of the fathers were ashamed of the facial cleft. Fifty-one percent admitted that their relatives were ashamed of the orofacial cleft, and 65% admitted that their friends were ashamed of the cleft. In addition, 22% of the respondents admitted that they have been treated like an outcast by neighbors, relatives, and friends because of the cleft of their children. When asked about refusal to carry the affected children by friends, relatives, and neighbors, 20% of respondents said “Yes.”Conclusions:Myths surrounding the etiology of orofacial cleft are prevalent in Nigeria. Parents and individuals with CLP experience stigma as well as social and structural inequalities due to societal perceptions and misconception about CLP. Public and health-care professionals must be equipped with necessary knowledge to combat stigma, discrimination, social and structural inequalities, and misconceptions associated with orofacial cleft. CLP should be considered a facial difference rather than a disability.

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“…The explanation for this finding is not clear. However, since mental illness is poorly conceptualized among Africans 38 and in most cases these mental disorders are attributed to spiritual causation 39 , those with mental disorders (MDD) in this study therefore would more likely resort to religious/spiritual coping resources than those with physical disorders (DM) believed to have less spiritual/religious undertone.…”

Section: Discussionmentioning

confidence: 99%

Relationship between religiosity, religious coping and socio-demographic variables among out-patients with depression or diabetes mellitus in Enugu, Nigeria

Amadi¹,

Uwakwe²,

Ndukuba³

et al. 2016

Afr H. Sci.

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Background: Religion is a powerful coping strategy. Diabetes and depression are common conditions in our environment that induce psychological distress, thus requiring coping for better outcome. Studies indicate that increased religiosity is associated with better outcome in clinical and general populations. Therefore, studies of the distribution of religiosity and religious coping among these populations are essential to improve outcome. Objectives: To assess the association between religiosity, religious coping in depression and diabetes mellitus, and selected sociodemographic variables (age, gender and occupational status). Methods: Using simple random sampling we recruited 112 participants with diabetes and an equal number with depression consecutively, matching for gender. Religiosity was determined using religious orientation scale (revised), religious coping with brief religious coping scale and socio-demographic variables with a socio-demographic questionnaire. Results: Intrinsic religiosity was greater among older people with depression than among older people with diabetes(t=5.02,p<0.001); no significant difference among young people with depression and diabetes(t=1.47,p=0.15).Positive religious coping was greater among older people with depression than among older people with diabetes(t=2.31,p=0.02); no difference among young people with depression and diabetes(t=0.80,p=0.43). Females with depression had higher intrinsic religiosity scores than males with depression(t=3.85,p<0.001); no difference in intrinsic religiosity between females and males with diabetes(t=0.99,p=0.32).Positive religious coping was greater among participants with diabetes in the low occupational status(t=2.96,p<0.001) than those in the high occupational status. Conclusion: Religion is indeed a reliable coping method, most commonly used by the elderly and females with depression. Positive religious coping is more common among diabetic patients who are in the low occupational status.

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Stigmatization of people with mental illness among inhabitants of a rural community in northern Nigeria

Abstract: Stigmatization of people with mental illness is still rampant in our community. There is a need for adequate public education about the causes and mode of transmission of mental illness and the treatment options available in the community.

Cited by 55 publications

References 20 publications

Public Stigma against People with Mental Illness in Jimma Town, Southwest Ethiopia

Public Stigma against People with Mental Illness in Jimma Town, Southwest Ethiopia

Cleft lip and palate: Parental experiences of stigma, discrimination, and social/structural inequalities

Relationship between religiosity, religious coping and socio-demographic variables among out-patients with depression or diabetes mellitus in Enugu, Nigeria

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