Search results

This chapter examines the effects of mental health services and stigma on changes in self-concept and well-being for individuals with SPMI.

Data for this chapter come from structured interviews and service data for 140 individuals with severe and persistent mental illnesses. We use structural equation modeling to examine the relationship between perceived and internalized stigma, as well as the relationships among stigma, self-concept (self-esteem and mastery), and well-being (quality of life and functioning).

We find that case management is negatively related to quality of life and psychiatric services are positively related to functioning. Crisis services and assessment are associated with mastery in opposite directions. Internalized stigma is positively associated with self-esteem and mastery, and negatively associated with functioning. We do not find a relationship between services and stigma.

A limitation to this chapter is the sample size, which prohibits us from examining a full range of services and outcomes. Nonetheless, our findings provide information about how services and stigma impact well-being, and may be used as a starting point for considering strategies for improving services and reducing stigma. Future work should consider pairing outcomes with services to determine their effectiveness.

This chapter builds on previous research that examines the relative effects of services and stigma among individuals in community health care by extending measures of both services and stigma, and by examining the relationship between them, in order to better determine their implications for self-concept and well-being.

Stigma remains to be a major barrier to addressing the sustained rise of human immunodeficiency virus (HIV) infections in the Philippines. Gay, bisexual, and other men who have sex with other men (MSMs) (G/B/MSM) living with HIV experience compounded stigma due to their sexual identity and HIV seropositive status. The family has been identified as one of the main sources of homonegativity and HIV-related discrimination. Drawing from the family life histories of 31 Filipino MSMs living with HIV, the authors demonstrate the concept of compounding stigma, which posits that the extent and nature of gender- and sexuality-based stigma experienced in early life may potentiate or mitigate the experience of HIV stigma in later life in the context of the family. Narrative analysis of the family life histories reveals a central factor that shaped the sexual development and stigma experiences of MSMs living with HIV: sexual identity visibility in the family (SIVF) – the family’s extent of knowledge and/or acceptance of their sexuality. Three core narratives emerged from the data that categorize informants based on the type of SIVF present in their family life viz. full, partial, and invisible. Results also trace the resultant life trajectories for each core narrative and reveal three forms of compounding stigma: low compounding stigma or compounding acceptance, compounding enacted stigma, and compounding internalized stigma.

We examine whether self-stigmatization may affect the everyday social interactions of individuals with a diagnosed, affective mental health disorder. Past research demonstrates self-stigmatization lowers self-esteem, efficacy, and personal agency, leading to the likely adoption of role-identities that are at the periphery of major social institutions. We advance research on self-stigma by examining the likely interactional and emotional consequences of enacting either a highly stigmatized self-identity or a weakly stigmatized self-identity.

Using affect control theory (ACT), we form predictions related to the interactional and emotional consequences of self-stigmatization. We use the Indianapolis Mental Health Study and Interact, a computerized instantiation of ACT, to generate empirically based simulation results for patients with an affective disorder (e.g., major depression and bipolar disorder), comparing simulations where the focal actor is a person with a mental illness who exhibits either high or low levels of self-stigma.

Self-stigma is predicted to negatively influence patients’ behavioral expression, leading the highly self-stigmatized to enact behaviors that are lower in goodness, power, and liveliness than the weakly self-stigmatized. Their corresponding emotional expressions during these types of interactions are similarly negatively impacted. Even though these likely interactions are the most confirmatory for people with high levels of self-stigma, they lead to interactions that are behaviorally and emotionally more negative than those who have been better able to resist internalizing stigmatizing beliefs.

This piece has implications for the literature on the interactional and life course challenges faced by psychiatric patients and contributes to the self-stigma literature more broadly. This work will hopefully inform future research involving the collection of non-simulation-based data on the everyday interactional experiences of people with mental health problems.

Lesbian, gay, and bisexual (LGB) individuals experience institutionalized prejudice within society and in their working lives. This prejudice increases the stress that these individuals experience within the workplace. Thus, in this chapter, we outline the mechanisms of LGB-workplace stress, detailing the antecedents, outcomes, and strategies to remediate this form of stress. We first outline theoretical conceptualizations of workplace stress before explaining how sexual orientation minorities experience additional workplace stressors due to their specific, stigmatized identities. Then, we explain how the stressors of formal discrimination, interpersonal discrimination, stigma consciousness, internalized heterosexism, concealment, and social isolation each contribute to workplace stress and ultimately health and workplace outcomes. Finally, we discuss several strategies that organizations, stigmatized individuals, and allies can engage in to prevent and cope with each of these LGB-related workplace stressors. In so doing, this chapter encourages researchers and practitioners to continue to develop more comprehensive and effective strategies to combat the negative outcomes experienced by these and all other stigmatized employees, thereby promoting more healthy and inclusive organizations.

Every employee embodies manifestations of every demographic that attach to him or her different minority and majority statuses at the same time. As these statuses are often related to organizational hierarchies, employees frequently hold positions of dominance and subordination at the same time. Thus, a given individual’s coping strategies (or coping behavior) in terms of minority stress due to organizational processes of hierarchization, marginalization, and discrimination, are very often a simultaneous coping in terms of more than one demographic. Research on minority stress mostly focuses on single demographics representing only single facets of workforce diversity. By integrating the demographics of age, disability status, nationality, ethnicity, race, sexual orientation, and religion into one framework, the intersectional model proposed in this chapter broadens the perspective on minorities and related minority stress in the workplace. It is shown that coping with minority stress because of one demographic must always be interpreted in relation to the other demographics. The manifestation of one demographic can limit or broaden one’s coping resources for coping with minority stress because of another dimension. Thus, the manifestation of one demographic can determine the coping opportunities and coping behavior one applies to situations because of the minority status of another demographic. This coping behavior can include disclosure decisions about invisible demographics. Therefore, organizational interventions aiming to create a supportive workplace environment and equal opportunities for every employee (e.g., diversity management approaches) should include more demographics instead of focusing only on few.

We argue that self-stigma places patients on a path of marginalization throughout their life course leading to a negative cycle of opportunity and advancement. Mental health patients with higher levels of self-stigma tend to have much lower self-esteem, efficacy, and personal agency; therefore, they will be more inclined to adopt role-identities at the periphery of major social institutions, like those of work, family, and academia. Similarly, the emotions felt when enacting such roles may be similarly dampened.

Utilizing principles from affect control theory (ACT) and the affect control theory of selves (ACTS), we generate predictions related to self-stigmatized patients’ role-identity adoption and emotions. We use the Indianapolis Mental Health Study and Interact, a computerized version of ACT and ACTS, to generate empirically based simulation results for patients with an affective disorder (e.g., major depression and bipolar disorder) with comparably high or low levels of self-stigmatization.

Self-stigma among affective patients reduces the tendency to adopt major life course identities. Self-stigma also affects patients’ emotional expression by compelling patients to seek out interactions that make them feel anxious or affectively neutral.

This piece has implications for the self-stigma and stigma literatures. It is also one of the first pieces to utilize ACTS, thereby offering a new framework for understanding the self-stigma process. We offer new hypotheses for future research to test with non-simulation-based data and suggest some policy implications.

Throughout the world, women encounter strong patriarchal values that promote the virtue of women's chastity. Within numerous conservative societies, such as certain regions of the Islamic Republic of Pakistan, the intactness of the hymen in a young woman is viewed as emblematic of her dignity, righteousness, and pride. Participants in our investigations highlighted that hymen rupture stigma remains prevalent in many parts of Pakistan, often leading to social consequences or disapproval of women who want to participate in sports. Additionally, participants disclosed that some women had internalized the hymen rupture stigma, and families might reinforce it. This chapter contributes to the limited scholarship concerning how social norms, hymen rupture stigma, and family values influence Muslim women's participation or lack of participation in sports in Pakistan.

Lesbian, gay, bisexual, transgender, and queer (LGBTQ+) individuals face an elevated level of prejudice in various social settings like sports. These biases can relate to internalized stigma, which might prompt LGBTQ+ athletes to implement numerous identity coping strategies. Muslim LGBTQ+ athletes are likely to experience these dynamics more than others. However, there remains a dearth of scholarship on understanding how Muslim LGBTQ+ athletes employ different identity development coping strategies to tackle the prevalent stigma against them and use their visible identity development process as a means of social activism. Hence, in this book chapter, the authors explore the development of Muslim LGBTQ+ sportspersons' visible identity by defining the forces that shape their identity. The first author of the book chapter sheds light on his experiences while working with the LGBTQ+ community in the Islamic Republic of Pakistan and his recent interactions with the Muslim LGBTQ+ community in North America. The authors then highlight how Muslim LGBTQ+ athletes might use different identity coping strategies to show personal agency against the heteronormative system. Furthermore, the authors elucidate how sexual orientation intersects with religion within the sociocultural domain in shaping the identity and present global Muslim LGBTQ+ identity typology. Finally, the authors argue that Muslim LGBTQ+ athletes' visible identity depends upon two factors: religious negative/positive self-beliefs about religion Islam's openness toward LGBTQ+ rights and social acceptance, bounded by time and space.

Racial stigma and racial criminalization have been centralizing pillars of the construction of Blackness in the United States. Taking such systemic injustice and racism as a given, then question then becomes how these macro-level arrangements are reflected in micro-level processes. This work uses radical interactionism and stigma theory to explore the potential implications for racialized identity construction and the development of “criminalized subjectivity” among Black undergraduate students at a predominately white university in the Midwest. I use semistructured interviews to explore the implications of racial stigma and criminalization on micro-level identity construction and how understandings of these issues can change across space and over the course of one's life. Findings demonstrate that Black university students are keenly aware of this particular stigma and its consequences in increasingly complex ways from the time they are school-aged children. They were aware of this stigma as a social fact but did not internalize it as a true reflection of themselves; said internalization was thwarted through strong self-concept and racial socialization. This increasingly complex awareness is also informed by an intersectional lens for some interviewees. I argue not only that the concept of stigma must be explicitly placed within these larger systems but also that understanding and identity-building are both rooted in ever-evolving processes of interaction and meaning-making. This research contributes to scholarship that applies a critical lens to Goffmanian stigma rooted in Black sociology and criminology and from the perspectives of the stigmatized themselves.