دانلود کتاب مواد مخدر، هویت و انگ

Stigma is powerful: it can do untold harm to a person and place with long-standing effects (Ahern et al. 2006; Baumberg Geiger 2016; Chang et al. 2016; Hatzenbuehler 2013; Pemberton et al. 2016; Room 2005; Scambler 2018). Stigma can regulate and reproduce what, and who, is and is not valued in any given time or space, and it can be weaponised to justify vast, pernicious, and entrenched inequalities (McKenzie 2012; Scambler 2018; Devine et al. 2005). For us, stigma is not a noun but a verb—something that is done in the everyday interactions between people. Stigma is also structural, woven into the fabric of society, government policies and legislation, and practice. As such, what we come to recognise as stigma is social, cultural, and political. Stigma constitutes a cacophony of ‘mechanisms of inequality’, as Tyler (2020) puts it, intended to inscribe some as people of value (Goffman 1990; Pemberton et al. 2016; Scambler 2018; Tyler 2018a; Skeggs 2011; Bambra 2018a; Marmot 2017, 2018; O’Gorman et al. 2016; PHE 2017, Public Health England 2019; Tyler 2018b, 2020; Tyler and Slater 2018) and others as ‘wasted humans’ (Tyler 2013b) through a series of intersecting classificatory schemas from gender to class, race to disability, age, sexuality, and more (Tyler 2020). Inhabiting the supposed ‘wrong’ kind of personhood can easily attract ‘stigma’—a sticky and contagious way of being marked as valueless, worthless or insignificant by those more powerful in society, as others have identified (Tyler 2013a, 2015, 2020; Pemberton et al. 2016; Scambler 2018).