Is obesity treated like a contagious disease?

The behavioral avoidance of people with obesity is well documented, but its psychological basis is poorly understood. Based upon a disease avoidance account of stigmatization, we tested whether a person with obesity triggers equivalent self-reported emotional and avoidant-based responses as a contagious disease (i.e., influenza). Two hundred and sixty-four participants rated images depicting real disease signs (i.e., person with influenza), false alarms (i.e., person with obesity), person with facial bruising (i.e., negative control), and a healthy control for induced emotion and willingness for contact along increasing levels of physical proximity. Consistent with our prediction, as the prospect for contact became more intimate, self-reported avoidance was equivalent in the influenza and obese target conditions, with both significantly exceeding reactions to the negative and healthy controls. In addition, participants reported greatest levels of disgust toward the obese and influenza target conditions. These results are consistent with an evolved predisposition to avoid individuals with disease signs. Implicit avoidance occurs even when participants know explicitly that such signs—here, obese body form—result from a noncontagious condition. Our findings provide important evidence for a disease avoidance explanation of the stigmatization of people with obesity.     

Educated millennial Sikhs: Higher education,social mobility and identity formation among British Sikh youth

ABSTRACT

Large scale Sikh male migration to Britain in the 1950s gave way to family re-unions, leading to the development of vibrant Sikh communities across major cities and emergence of a millennial second and third generation Sikh youth. This chapter specifically identifies and evaluates higher education and labour market experiences of these millennial Sikhs. It argues mass participation in higher education produced differential outcomes, with a small upper segment becoming high achievers but a large bottom segment unable to realise the full potential. Further, these experiences had varied effects on their identity formation, with some moving away from their parental religion whilst others (re)embracing their tradition and adopting Sikh articles of faith. Finally, these differential experiences have also contributed to the widening of socio-economic differentiation within the British Sikh community as a whole and on potential for upward social mobility.