Stigmatization and Social Discrimination

(The case of Africans with Albinism)

By Emmanuel Sackey

Persons with albinism in Tanzania, Rwanda and neighboring countries have been living in great fear. This situation has been attributed to the killing of some of their colleagues, apparently for ritual purposes. In late 2008, Tanzania's Albino Society was reported to have accused the government of turning a blind eye to the killing of their members, after four consecutive deaths. In response to the events in the country where there are more than 8,000 registered albinos, members of the European Parliament condemned the killings and pledged to support local efforts to protect the albinos. The Tanzanian incumbent President at the time, Jakaya Kikwete acknowledged that the murders have brought shame on the country.

Misconception of Albinism
According to Richard King and Gail Summers, the word "albinism" refers to a group of inherited conditions. The authors maintain that people with albinism have little or no pigment in the eyes, skin, and hair (or in some cases in the eyes alone). They have inherited from their parents an altered copy of a gene that does not work correctly. The altered gene does not allow the body to make the usual amounts of a pigment called melanin. Albinism affects people from all races. King and Summers also maintain that, “parents of most children with albinism have normal hair and eye color for their ethnic background, and do not have a family history of albinism”.
Several myths have been associated with albinism. Some of the misperceptions are universal while others are held in specific localities. In Ghana, some of the unscientific notions about albinism is that, it comes about as a result of premature birth. Others assume that albinos do not “attend the call of nature” on Fridays. A more interesting myth is that albinos do not die but vanish. But in Most parts of Africa, it is believed that the bodies of albinos are good for ritual purposes. The major reason for the killing of albinos sprang from the latter belief. Even a teacher in the northern town of Arusha was arrested for killing his own child, who was an albino (BBC: December 2008).
Human Right Concerns
Since the mystification of albinism is a universal phenomenon, stigmatization against persons with albinism should be regarded as an international human right problem. The problem is however pervasive in Africa, owing partly to ignorance. In Ghana, the Association for Persons with Albinism (GAPA) has been in the forefront in the quest to promote the rights of persons with albinism in the country. Among other concerns, GAPA has pointed out that albinos lack equal opportunities including employment. A former president of the Association Mr David Tuuyawanah only the government of General Kutu Acheampong (1972-1978) tried to address the concerns of persons with albinism.
The solution to such disability related stigmatization and discrimination could be addressed through the strict enforcement of National Disability Act. But prevention has always proved better than cure. For this reason it is better to find ways of disabusing the mind of people of the various myths which prompt the negative reactions from the members of wider society. This would certainly require a vigorous public campaign or awareness, primarily aim at demystifying the esoteric notions about the physique of persons with albinism. The general public, especially those in traditional communities should be made to understand that albinism is a ubiquitous problem caused by natural conditions.
Efforts must also be made to reach the association of traditional healers. This is possible because in many parts of Africa, such diviners and healers now have recognized unions. The Association of Albinos could be supported to carry out their advocacy and public awareness program. The expertise of scientists (dermatologists and opticians), who could better explain the biochemical process that results in albinism and its effects, could be sought in such endeavors. The media could also provide a platform on which the campaign could be launched. The local chiefs and the custodians of traditions in the various societies could also be sensitized to support such efforts.