The Public Stigma of Problem Gambling: Its Nature and Relative Intensity Compared to Other Health Conditions

Problem gambling attracts considerable public stigma, with deleterious effects on mental health and use of healthcare services amongst those affected. However, no research has examined the extent of stigma towards problem gambling within the general population. This study aimed to examine the stigma-related dimensions of problem gambling as perceived by the general public compared to other health conditions, and determine whether the publicly perceived dimensions of problem gambling predict its stigmatisation. A sample of 2000 Australian adults was surveyed, weighted to be representative of the state population by gender, age and location. Based on vignettes, the online survey measured perceived origin, peril, concealability, course and disruptiveness of problem gambling and four other health conditions, and desired social distance from each. Problem gambling was perceived as caused mainly by stressful life circumstances, and highly disruptive, recoverable and noticeable, but not particularly perilous. Respondents stigmatised problem gambling more than sub-clinical distress and recreational gambling, but less than alcohol use disorder and schizophrenia. Predictors of stronger stigma towards problem gambling were perceptions it is caused by bad character, is perilous, non-recoverable, disruptive and noticeable, but not due to stressful life circumstances, genetic/inherited problem, or chemical imbalance in the brain. This new foundational knowledge can advance understanding and reduction of problem gambling stigma through countering inaccurate perceptions that problem gambling is caused by bad character, that people with gambling problems are likely to be violent to other people, and that people cannot recover from problem gambling.     

Mental Health and Online,Land-Based and Mixed Gamblers

Although high rates of problem gambling have been identified among Internet gamblers, most studies have failed to identify the relative contribution of multiple forms of gambling as opposed to the exclusive participation in online forms. The aim of this study was to investigate differences in mental health status in exclusive online, exclusive land-based, and mixed Internet and land-based samples of gamblers drawn from the general population. A sample of 4594 respondents completing an online survey were categorised as exclusive online, land-based and mixed form gamblers. Participants completed a questionnaire eliciting demographic details, participation on all forms of gambling, use of alcohol, tobacco and drugs, help-seeking, and personal problems experienced due to gambling, as well as measures of problem gambling and psychological distress. Findings indicated that mixed gamblers exhibited higher problem gambling scores, level of gambling involvement, and consumption of alcohol during gambling than exclusive online gamblers. Land-based gamblers experienced higher levels of psychological distress, self-acknowledged need for treatment, and help-seeking behaviour. These findings suggest that exclusive online gamblers represent a different subpopulation at lower risk of harm compared to gamblers engaging in multiple forms. Understanding the characteristics of different problem gambling subpopulations may inform the development of more effective targeted interventions.     

The Gambling Behavior of Indigenous Australians

The gambling activities of minority groups such as Indigenous peoples are usually culturally complex and poorly understood. To redress the scarcity of information and contribute to a better understanding of gambling by Indigenous people, this paper presents quantitative evidence gathered at three Australian Indigenous festivals, online and in several Indigenous communities. With support from Indigenous communities, the study collected and analyzed surveys from 1,259 self-selected Indigenous adults. Approximately 33 % of respondents gambled on card games while 80 % gambled on commercial gambling forms in the previous year. Gambling participation and involvement are high, particularly on electronic gaming machines (EGMs), the favorite and most regular form of gambling. Men are significantly more likely to participate in gambling and to gamble more frequently on EGMs, horse/dog races, sports betting and instant scratch tickets. This elevated participation and frequency of gambling on continuous forms would appear to heighten gambling risks for Indigenous men. This is particularly the case for younger Indigenous men, who are more likely than their older counterparts to gamble on EGMs, table games and poker. While distinct differences between the gambling behaviors of our Indigenous sample and non-Indigenous Australians are apparent, Australian Indigenous behavior appears similar to that of some Indigenous and First Nations populations in other countries. Although this study represents the largest survey of Indigenous Australian gambling ever conducted in New South Wales and Queensland, further research is needed to extend our knowledge of Indigenous gambling and to limit the risks from gambling for Indigenous peoples.     

Gambling Harms and Gambling Help-Seeking Amongst Indigenous Australians

This paper aimed to analyze the harms arising from gambling and gambling-related help-seeking behaviour within a large sample of Indigenous Australians. A self-selected sample of 1,259 Indigenous Australian adults completed a gambling survey at three Indigenous sports and cultural events, in several communities and online. Based on responses to the problem gambling severity index (PGSI), the proportions of the sample in the moderate risk and problem gambler groups were higher than those for the population of New South Wales. Many in our sample appeared to face higher risks with their gambling and experience severe gambling harms. From PGSI responses, notable harms include financial difficulties and feelings of guilt and regret about gambling. Further harms, including personal, relationship, family, community, legal and housing impacts, were shown to be significantly higher for problem gamblers than for the other PGSI groups. Most problem gamblers relied on family, extended family and friends for financial help or went without due to gambling losses. Nearly half the sample did not think they had a problem with gambling but the results show that the majority (57.7 %) faced some risk with their gambling. Of those who sought gambling help, family, extended family, friends and respected community members were consulted, demonstrating the reciprocal obligations underpinning traditional Aboriginal culture. The strength of this finding is that these people are potentially the greatest source of gambling help, but need knowledge and resources to provide that help effectively. Local Aboriginal services were preferred as the main sources of professional help for gambling-related problems.     

Optimal goodness-of-fit tests for recurrent event data

A class of tests for the hypothesis that the baseline intensity belongs to a parametric class of intensities is given in the recurrent event setting. Asymptotic properties of a weighted general class of processes that compare the non-parametric versus parametric estimators for the cumulative intensity are presented. These results are given for a sequence of Pitman alternatives. Test statistics are proposed and methods of obtaining critical values are examined. Optimal choices for the weight function are given for a class of chi-squared tests. Based on Khmaladze’s transformation we propose distributional free tests. These include the types of Kolmogorov–Smirnov and Cramér–von Mises. The tests are used to analyze two different data sets.     

Adolescents’ Subjective Social Status Predicts Day‐to‐Day Mental Health and Future Substance Use

Adolescents’ subjective social status (SSS) is associated with mental and behavioral health outcomes, independent of socioeconomic status (SES). Many previous findings, however, come from cross‐sectional studies. We report results from a longitudinal study with 151 adolescents identified as at risk for early substance use and behavioral problems sampled from low‐SES neighborhoods. We examined whether adolescent's SSS predicted mental health (depression, anxiety, and inattention/impulsivity) measured over 30 days via ecological momentary assessment and risk for substance use at an 18‐month follow‐up. Results showed that with each perceived step “up” the SSS ladder, adolescents experienced fewer mental health symptoms in daily life and lower future substance use risk after adjusting for objective SES and previous psychopathology. Implications of these findings are discussed.     

Empire,emotion, exchange: (dis)orienting encounters of/with post-9/11 US cultural diplomacy

ABSTRACT

This article disentangles how empire, emotion and exchange intersect and work to orient and disorient processes of identity formation within post-9/11 US cultural diplomacy. Focusing on everyday cultural exchange practices, it challenges the particular cosmopolitanism embedded in these programmes that hinges upon the affective and the colonial. It reflects on how this entanglement of empire, emotion and exchange operates through modes of governmentality that produce energized, more governable subjects and masks such operations of power. Analysing one particular exchange – YES – this article disorients colonial logics of subjectification by exploring affective exchange encounters that are always already (dis)orienting. It then serves as a disorienting encounter with cultural diplomacy through four provocations, illustrating how empire is (always) (dis)orientating, can (dis)orient, can be disoriented, and must undergo disorientation. First, post-9/11 US cultural diplomacy and its logic of cosmopolitanism suggest empire is always (dis)orientating via its manifestation in ‘unusual’ sites; while exchange programmes’ onus on celebrating difference appears to conflict with ‘where’ empire ‘normally’ orients itself, as post/decolonial scholarship reveals, it is in the seemingly benign/unquestionable where empire does its work most profoundly. Second, the entanglement of emotion, empire and exchange can (dis)orient exchange subjects through how they are governed to perform and oscillate between ever-shifting ‘ideal’ subjectivities (familiar national/cosmopolitan global/enterprising neoliberal). Third, tracing colonial echoes and spectres in these exchanges reveals empire as disoriented, as that which is analytically ‘less conventional’. An arguably ‘conventional’ analysis oriented around a neo-colonial logic and an imperialistic ‘America’ while seductive in its simplicity obscures the governmental and performative complexities operating within these programmes. Finally, disorientation enables empire to be challenged and disrupted, opening up possibilities for post-9/11 US cultural diplomacy, and the self-Other relations comprising it, to be reimagined. In short, this paper’s analytical disorientation can lead to a reorientation of cultural diplomacy.     

Toward a theory of myth

James Cresswell provides a thoughtful critique of my essay on a theory of myth (Mills) with a specific focus on the nature of theorizing that challenges the dogma of empirical frames of reference, concluding that scientific theories themselves are contemporary myths. Insofar as myth is an attempt to provide a narrative or discourse about phenomena, Cresswell's argument could apply to any theory. But he takes this point further: theory is synonymous with myth. In order to unpack this evocative claim, it may prove useful to revisit how theory and myth relate to the concepts of logos, truth, ontology and identity. In the end, I suggest theory is not myth because theory sets out to describe, interpret and explain phenomena and is scrutinized for its validity, generalizability and applied consequences, while the premises of myth are often historically and culturally presupposed or simply devolve into belief that may or may not be defensible.