Four independent reviewers analyzed interview transcripts and questionnaires using inductive reasoning and identified common themes pertaining to gender differences, societal roles, and pain perception. Written questionnaires were also provided to physicians, nurses, and caretakers to further explore cultural perceptions of pain. Audio-recorded cognitive interviews were performed with each participant. Pre- and postanalgesia FPS-R scores and vital signs were obtained. A convenience sample of 36 pediatric patients, aged 4 to 16 years, representing three primary language groups, was enrolled at Mbingo Baptist Hospital (MBH).
We postulated that while cultural factors influence pain perception and expression, the FPS-R should remain culturally acceptable for pediatric use. The Faces Pain Scale–Revised (FPS-R) is a self-report pain scale validated in numerous countries, but not in Cameroon.
This would ultimately contribute to the reduction of leprosy burden in the community. The negative attitudes were dampened by: the beliefs that leprosy is a punishment, is hereditary and is due to poor personal hygiene.Īn awareness intervention using community volunteers and the media, with information on the cause of leprosy, its clinical manifestations and curability, and sensitization messages correcting the misconceptions and beliefs regarding leprosy, could improve the community knowledge and attitudes towards leprosy. Independent predictors of negative attitudes were: the belief that leprosy is a curse is caused by a germ and having seen a leprosy patient. Furthermore, only 33.9% approved of participation of leprosy patients, and 42.9% of their employment. Only 42% would shake hands, 32.6% would share the same plate, and 28.3% and 27% respectively, would allow their child to play or marry with a person with leprosy. Attitudes towards leprosy patients were generally negative. About 72% knew that leprosy is curable and 86.3% would advise medical treatment. Only 19.7% of respondents knew the cause of leprosy, and a considerable proportion linked it to a spell (25.3%), unclean blood (15.5%) and heredity (14.6%). Information on leprosy was mainly from community volunteers (40.6%), friends (38.0%), and the media (24%). Binary logistic regression was used to determine independent predictors of negative attitudes.Ībout 82% of respondents had heard about, and 64.4% knew someone with leprosy. A questionnaire designed to evaluate knowledge, perceptions and attitudes about leprosy was used.
#PIDGIN ENGLISH BIBLE FREE#
We carried out a cross-sectional community survey of 233 respondents aged 15–75 years, free from leprosy, and living in two rural health districts of the South-west Region of Cameroon. This study aimed at exploring the knowledge, perceptions and attitudes regarding leprosy in rural Cameroon. Misconceptions about leprosy leads to stigma towards people with the disease. The paper argues that if there are enough written material and text books on CPE, it will be an appropriate language for use as a medium of instruction in the early years of schooling and for the education of Cameroonian adult illiterates.Īlthough leprosy is one of the oldest diseases known to humanity, it remains largely misunderstood. Another claim in this paper is that Cameroonians consider CPE as a more natural and unifying language which "grows" in their eyes and which transcends geographical and political boundaries, because it is not a language of a particular ethnic group and thus goes beyond the reproach of tribalism. The paper shows that CPE is viable, flexible and practical, and that Cameroonians are more comfortable using this language, which they consider to be an indigenous language, than using either French or English the official languages. Because of this linguistic diversity, Cameroonians have devised a means of a common linguistic identity-Cameroon Pidgin English (CPE)-through which they can understand each other. Cameroon, like some African countries, has a complex language situation in the sense that in addition to the two official languages (French and English), many indigenous languages do exist.
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