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Mentalism or sanism is a form of discrimination and oppression because of a mental trait or condition a person has, or is judged to have. This may or may not be described in terms of mental disorder or disability. The discrimination is based on numerous factors such as: stereotypes about neurodivergence (e.g. autism, ADHD, bipolar, schizophrenia, personality disorder diagnoses), specific behavioral phenomena (e.g. stuttering, tics), or supposed intelligence. Like other "isms" such as sexism and racism, mentalism involves multiple intersecting oppressions and complex social inequalities and imbalances of power. It can result in covert discrimination by multiple, small insults and indignities. It is characterized by judgments of another person's perceived mental health status. These judgments are followed by actions such as blatant, overt discrimination (refusal of service, denying of human rights). Mentalism impacts how individuals are treated by the general public, by mental health professionals, and by institutions, including the legal system. The negative attitudes may also be internalized. The terms mentalism (from mental) and sanism (from sane) have some widespread use, though concepts such as social stigma, and in some cases ableism, may be used in similar but not identical ways. While mentalism and sanism are used interchangeably, sanism is becoming predominant in certain circles, such as academics, those who identify as mad and mad advocates and in a socio-political context where sanism is gaining ground as a movement.〔(Mad Matters: A Critical Reader in Canadian Mad Studies. Chapter 6: "Breaking open the bone": Storying, Sanism, and Mad Grief ) Jennifer M. Poole and Jennifer Ward. Editors B. LeFrancois, R. Menzies and G. Reaume. Toronto: Canadian Scholars Press, 2013〕 The movement of sanism is an act of resistance among those who identify as mad, consumer survivors, and mental health advocates.〔Poole & Ward, 2013; Poole, 2011; Poole et al. 2012〕 In academia evidence of this movement can be found in the number of recent publications about sanism and social work practice.〔Poole, 2011; Poole et al., 2012; Poole & Ward, 2013〕 ==Origin of terms== The term "sanism" was coined by Morton Birnbaum during his work representing Edward Stephens, a mental health patient, in a legal case in the 1960s.〔(Sanism in Theory and Practice ) May 9/10, 2011. Richard Ingram, Centre for the Study of Gender, Social Inequities and Mental Health. Simon Fraser University, Canada〕 Birnbaum was a physician, lawyer and mental health advocate who helped establish a constitutional right to treatment for psychiatric patients along with safeguards against involuntary commitment. Since first noticing the term in 1980, New York legal professor Michael L. Perlin continued to use the term thereafter.〔Perlin (1993-1994) Journal of Law and Health, 15 (ADA and Persons with Mental Disabilities: Can Sanist Attitudes Be Undone? )〕 In 1978 Judi Chamberlain coined the term mentalism in her book ''On Our Own: Patient Controlled Alternatives to the Mental Health System,'' which for some time became the standard text of the psychiatric survivor movement in the US.〔http://www.counterpsych.talkspot.com/uploads/23542/uploadedDocuments/Mentalism_07_00.pdf〕 〔Reaume G. (2002) Lunatic to patient to person: nomenclature in psychiatric history and the influence of patients' activism in North America. International Journal of Law and Psychiatry. Jul-Aug;25(4):405-26. PMID 12613052 〕 People began to recognize a pattern in how they were treated, a set of assumptions which most people seemed to hold about mental (ex)patients regardless of whether they applied to any particular individual at any particular time – that they were incompetent, unable to do things for themselves, constantly in need of supervision and assistance, unpredictable, likely to be violent or irrational etc. It was realized that not only did the general public express mentalist ideas, so did ex-patients, a form of internalized oppression.〔Judi Chamberlin (The Ex-Patients' Movement: Where We've Been and Where We're Going ) The Journal of Mind and Behavior, Summer 1990, Vol. 11, No. 3, Pages 323-336〕 As of 1998 these terms have been adopted by some consumers/survivors in the UK and the USA, but had not gained general currency. This left a conceptual gap filled in part by the concept of 'stigma', but this has been criticized for focusing less on institutionalized discrimination with multiple causes, but on whether people perceive mental health issues as shameful or worse than they are. Despite its use, a body of literature demonstrated widespread discrimination across many spheres of life, including employment, parental rights, housing, immigration, insurance, health care and access to justice.〔L Sayce (1998) (Stigma, discrimination and social exclusion: What's in a word? ) Journal of Mental Health, 7, 4, 331-343〕 However, the use of new "isms" has also been questioned on the grounds that they can be perceived as divisive, out of date, or a form of undue political correctness. The same criticisms, in this view, may not apply so much to broader and more accepted terms like 'discrimination' or 'social exclusion'.〔Sayce, L. (2000) (From Psychiatric Patient to Citizen: Overcoming Discrimination and Social Exclusion ) Macmillan. ISBN 0-333-69890-8 (Pages 16/17).〕 There is also the umbrella term ableism, referring to discrimination against those who are (perceived as) disabled. In terms of the brain, there is the movement for the recognition of neurodiversity. The term ''psychophobia'' (from psyche and phobia) has occasionally been used with a similar meaning. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Mentalism (discrimination)」の詳細全文を読む スポンサード リンク
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