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Journal articles on the topic 'Leper'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Chai, Choon-Lee. "The Sungei Buloh Leper Settlement: Illness and the Technology of Acquiescence." Asian Journal of Social Science 37, no. 3 (2009): 463–79. http://dx.doi.org/10.1163/156853109x436838.

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AbstractThe Sungei Buloh Leper Settlement in British Malaya was established in 1930. It served the purposes of housing, controlling, and curing of leprosy patients. In this paper, Foucault's thesis of disciplinary power is employed to examine the settlement's techniques of leper control and to analyse the modus operandi of the leper settlement. The analysis of this paper points to a shift of emphasis in the mid-1920s in the administration of leper settlements in Malaya, from one that exercised predominantly coercive power of control of lepers to one that used primarily persuasive means. The ce

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2

Lowenthal, Mark N. "Leper." Journal of the Royal College of Physicians of Edinburgh 30, no. 4 (2000): 360. http://dx.doi.org/10.1177/147827150003000418.

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3

Sahid, Muhammad Hidayat, Wicaksono, and Andriani Pratiwi. "Social stigma as an epidemiological determinant for leprosy elimination in Sitanala, Indonesia." International Journal Of Community Service 1, no. 3 (2021): 293–303. http://dx.doi.org/10.51601/ijcs.v1i3.50.

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Leprosy has been eliminated as a public pathological state in most of development countries like Indonesia, however the social stigma to the sickness continues to be terribly high. This study was performed to research the role of social stigma as a determinant for infectious disease elimination in an exceedingly infectious disease endemic region of Indonesia. Focus cluster discussions, in-depth interviews and structured questionnaires were accustomed investigate infectious disease social stigma among lepers, their contacts and an effect cluster consisting of patients attending a hospital for r

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4

Brooks, Gregory. "The Leper." Dialogue: A Journal of Mormon Thought 54, no. 3 (2021): 167. http://dx.doi.org/10.5406/dialjmormthou.54.3.0167.

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5

Willis, Paul. "The Leper." Academic Medicine 77, no. 8 (2002): 823. http://dx.doi.org/10.1097/00001888-200208000-00014.

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6

Suweni, Korinus, Yunita Kristina, Princess Bitasari, and Agussalim A. "Family Support Relationship with Self Concept of Lepers Elly Uyo Public Health Centre (Puskesmas)." Journal of Biomedical Research & Environmental Sciences 2, no. 9 (2021): 821–25. http://dx.doi.org/10.37871/jbres1315.

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Family support for leprosy patients in the Working Area of Puskesmas Elly Uyo is low. In the early days the patient suffered from leprosy, there was absolutely no family support for 2 to 4 months. The concept of leprosy in the working area of Puskesmas Elly Uyo is still low; they often isolate themselves from the community as well as to the family. Every month the puskesmas collect lepers to be given medicine and counseling, but only about 10 lepers come. Based on this background, researchers want to know the relationship of family support to the concept of self-leper. This study aims to find

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7

Maccoby, Hyam. "Corpse and Leper." Journal of Jewish Studies 49, no. 2 (1998): 280–85. http://dx.doi.org/10.18647/2118/jjs-1998.

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8

Sorenson, Randall Lehmann. "The Tenth Leper." Journal of Psychology and Theology 24, no. 3 (1996): 197–211. http://dx.doi.org/10.1177/009164719602400302.

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I (Sorenson, 1996c) took inspiration from John Bunyan's (1678/1969) The Pilgrim's Progress and imagined the ten lepers in Luke 17 as invented, allegorical characters who represent different but common responses to the notion that integration is something indivisbly, irreducibly, and fundamentally personal. I have organized the lepers into four “colonies,” addressing in a previous article the first two, which I named “No Need” and “No Good.” In the present article I address the remaining two colonies, which I have named “No Way” and “No Other Way.” In conclusion I offer five recommendations for

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9

Lucariello, Richard J., and Martin Reichel. "The Leper King." JAMA Dermatology 152, no. 7 (2016): 815. http://dx.doi.org/10.1001/jamadermatol.2015.5478.

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10

Kroeger, M.M., James. "Damien of Molokai Witness of Missionary Joy and Compassion." Philippiniana Sacra 50, no. 150 (2015): 263–94. http://dx.doi.org/10.55997/ps2004l150a3.

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This paper seeks to capture the depths of Father Damien’s person, his profound spirituality and holiness, his priestly and religious commitment, his missionary vocation and life, his genuine love of God and service of neighbor, his example and witness of the Christian life, and his powerful impact on the people of his time as well as on the contemporary world. To achieve this, comprehensive insight into Joseph DeVeuster [Damien’s natal name], the author extensively quotes from the 1889 book Life and Letters of Father Damien, The Apostle of the Lepers, prepared by Damien’s own brother, Father P

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11

Ramadhan, Rizki, Bunari Bunari, and Asyrul Fikri. "Eksistensi Nilai-Nilai Kearifan Lokal Dalam Festival Pacu Sampan Leper Di Kecamatan Batang Tuaka Kabupaten Indragiri Hilir." Jurnal Pendidikan Tambusai 5, no. 3 (2021): 7718–25. http://dx.doi.org/10.31004/jptam.v5i3.2229.

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Indonesia merupakan negara yang di dalamnya terdapat berbagai kebudayaan dan tradisi. Kebudayaan dan tradisi yang ada di Indonesia memiliki ciri khas yang berbeda-beda. Salah satu tradisi yang terdapat di Kabupaten Indragiri Hilir yang sampai saat ini masih eksis keberadaannya yakni Pacu Sampan Leper . Tradisi Pacu Sampan leper ini merupakan tradisi yang lahir dari tengah-tengah masyarakat yang sejak dahulu selalu memanfaatkan transportasi air. Dalam penelitian ini memiliki tujuan yakni adalah: Untuk mengetahui latar belakang festival pacu sampan leper di Kabupaten Indragiri Hilir, untuk menge

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12

Agussalim. "Family Support Relationship with Self Concept of Lepers Elly Uyo Public Health Centre (Puskesmas)." Journal of Biomedical Research & Environmental Sciences 2, no. 9 (2021): 821–25. https://doi.org/10.37871/jbres1315.

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Family support for leprosy patients in the Working Area of Puskesmas Elly Uyo is low. In the early days the patient suffered from leprosy, there was absolutely no family support for 2 to 4 months. The concept of leprosy in the working area of Puskesmas Elly Uyo is still low; they often isolate themselves from the community as well as to the family. Every month the puskesmas collect lepers to be given medicine and counseling, but only about 10 lepers come. Based on this background, researchers want to know the relationship of family support to the concept of self-leper. This study aims to fi nd

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13

Afriadi, Deni, Jefrizal Jefrizal, and Iik Idayanti. "Kajian sosial budaya moda transportasi tradisional sampan Leper Indragiri Hilir." IKADBUDI 13, no. 1 (2024): 39–52. http://dx.doi.org/10.21831/ikadbudi.v13i1.69297.

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Penelitian ini fokus pada kajian sosial budaya tentang keberadaan Sampan Leper di Desa Pekan Arba Kecamatan Batang Tuaka, Kabupaten Indragiri Hilir, Provinsi Riau. Moda transportasi tradisional ini sudah ada sejak puluhan tahun yang lalu dan masih menjadi moda transportasi di tengah perkembangan dan banyaknya pilihan moda transportasi modern. Kajian ini menelaah keberadaan, peran serta fungsi Sampan Leper di tengah masyarakat Indragiri Hilir. Penelitian ini merupakan penelitian kualitatif dengan menggunakan teknik pengumpulan data analisis, wawancara dan dokumentasi. Adapun hasil dari peneliti

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14

McQuinn, Julie. "The Medieval Leper Plagues Modern Paris: Sylvio Lazzari'sLa Lépreuse." Nineteenth-Century Music Review 7, no. 1 (2010): 45–80. http://dx.doi.org/10.1017/s1479409800001142.

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February 1912: The curtain of the Opéra-Comique rises to reveal medieval Brittany. Washerwomen gossip about lepers who walk among the healthy, in defiance of the law. The women hint to Maria that her son, Ervoanik, is in love with the beautiful Aliette, who, it is rumoured, is one of these freely roaming lepers. Ervoanik does love Aliette, and when he informs his parents of his decision to marry her, his father explodes in rage. Doesn't he know that she is the daughter of a leper? Ervoanik refuses to believe it. The hideous appearance of Aliette's mother, Old Tili, betrays her own leprosy as s

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15

Khotimah, Khusnul, Itasia Dina Sulvianti, and Pika Silvianti. "PEMODELAN DENGAN GEOGRAPHICALLY WEIGHTED NEGATIVE BINOMIAL REGRESSION (Studi kasus: Banyaknya Penderita Kusta di Jawa Barat)." Xplore: Journal of Statistics 10, no. 3 (2021): 226–36. http://dx.doi.org/10.29244/xplore.v10i3.833.

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The number of leper in West Java is an example of the count data case. The analyzes commonly used in count data is Poisson regression. This research will determine the variables that influence the number of leper in West Java. The data used is the number of leper in West Java in 2019. This data has an overdispersion condition and spatial heterogenity. To handle overdispersion, the negative binomial regression model can be employed. While spatial heterogenity is overcome by adding adaptive bisquare kernel weight. This research resulted Geographically Weighted Negative Binomial Regression (GWNBR

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16

Tsoukas, Chris M. "The Dying Leper Syndrome." Journal of Palliative Care 4, no. 4 (1988): 13–14. http://dx.doi.org/10.1177/082585978800400406.

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17

Genever, Geoffrey. "Queensland's Black Leper Colony." Queensland Review 15, no. 2 (2008): 59–68. http://dx.doi.org/10.1017/s1321816600004773.

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[T]here is an uneasy feeling in the north that the Spotted Terror is slowly spreading. Its tentacles may have gripped even deeper than dreamed of … whites may have become infected. An odd one might even be a victim now and not know it. Even if our generation escapes. will the scourge die when the blacks die?—Courier-Mail, 22 February 1934An increase in the incidence of leprosy among North Queensland Aboriginal people in the late 1930s gave rise to fears that the disease might spread and threaten the white population. This concern resulted in an uninhabited offshore island being selected as a l

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18

Mayock, PeterP. "FATHER DAMIEN, LEPER PRIEST." Lancet 330, no. 8561 (1987): 747. http://dx.doi.org/10.1016/s0140-6736(87)91110-x.

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19

Susrianto Indra Putra, Edi. "NILAI-NILAI BUDAYA MELAYU DALAM TRADISI PACU SAMPAN LEPER DI KABUPATEN INDRAGIRI HILIR." EDUKASI 8, no. 2 (2020): 138–56. http://dx.doi.org/10.32520/judek.v8i2.1167.

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Kebudayaan memiliki pengertian yang sangat luas. Maknanya tidak hanya terbatas pada unsur-unsur yang berkaitan dengan perilaku manusi dan tradisinya, melainkan meliputi juga unsur-unsur material yang dihasilkan oleh pemikiran-pemikiran dan karya manusia serta berbagai peralatan yang digunakannya. Bahkan menurut konotasi ilmiah, pengertain kebudayaan itu juga meliputi sistem ilmu pengetahuan yang dipelajari manusia melalui komunikasi, bahasa, kelembagaan, tradisi dan kebiasaan. Tradisi pacu sampan leper adalah sebuah tradisi budaya yang ada di Kabupaten Indragiri Hilir. Tradisi ini diwariskan s

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20

Nisak, Ana Zumrotun, and Atun Wigati. "STATUS KADAR HEMOGLOBIN PADA IBU HAMIL TRIMESTER I DENGAN HIPEREMESIS GRAVIDARUM." Indonesia Jurnal Kebidanan 2, no. 2 (2018): 63. http://dx.doi.org/10.26751/ijb.v2i2.566.

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AbstrakAnemia merupakan masalah kesehatan dengan prevalensi tertinggi pada wanita hamil. Hiperemesis gravidarum yang terjadi terus-menerus dapat menyebabkan dehidrasi pada penderita.Tujuan Mengetahui pengaruh status kadar hemoglobin pada ibu hamil trimester I dengan hyperemesis gravidarum di Desa Kedung Leper Kecamatan Bangsri Kabupaten Jepara. Desain yang digunakan dalam penelitian ini adalah analitik korelatif pendekatan cross sectional. Populasi pada penelitian ini adalah semua ibu hamil TM I di Desa Kedung Leper Kecamatan Bangsri Kabupaten Jepara sebanyak 31 orang. Sampel pada penelitian i

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21

Sim, Sang Gyo. "Study on the ontological meaning of mundung(leper)-gwajang: Focus on Dongrae Yaryu and Goseong Ogwangdae." Liberal Arts Innovation Center 11 (April 1, 2023): 143–69. http://dx.doi.org/10.54698/kl.2023.11.143.

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This paper examines the Dongrae Yaryu and Goseong Ogwangdae acts of mundung(lepers)-gwajang. It can be said that leper theater contains modern consciousness and is the theater form where comprehensive performing arts began. It can also be said that there are elements of anti-realism in the performance of the lepers, and there is a point of making folk plays into art. The content of sublimating the pain and trials of life into spirits also appears in the acts of the mundung(lepers)-gwajang. In the Talchum, the acts of the mundung(lepers)-gwajang are at the center of the deity. It is not a

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22

OLIVIER, HENRY R. "On Being Diagnosed a “Leper”." Southern Medical Journal 81, no. 11 (1988): 1426–32. http://dx.doi.org/10.1097/00007611-198811000-00021.

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23

Orlemanski, Julie. "How to kiss a leper." postmedieval: a journal of medieval cultural studies 3, no. 2 (2012): 142–57. http://dx.doi.org/10.1057/pmed.2012.11.

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24

Awofeso, Niyi. "Leper — What's in a Name?" Tropical Doctor 23, no. 3 (1993): 129. http://dx.doi.org/10.1177/004947559302300315.

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25

Chester, J. G. "Requiem for an unknown leper." JAMA: The Journal of the American Medical Association 267, no. 20 (1992): 2739b—2739. http://dx.doi.org/10.1001/jama.267.20.2739b.

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26

Crawshaw, Ralph. "Requiem for an Unknown Leper." JAMA: The Journal of the American Medical Association 266, no. 24 (1991): 3411. http://dx.doi.org/10.1001/jama.1991.03470240033012.

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27

Chester, Janis G. "Requiem for an Unknown Leper." JAMA: The Journal of the American Medical Association 267, no. 20 (1992): 2739. http://dx.doi.org/10.1001/jama.1992.03480200047015.

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28

Ryan, William G. "Requiem for an Unknown Leper." JAMA: The Journal of the American Medical Association 267, no. 20 (1992): 2739. http://dx.doi.org/10.1001/jama.1992.03480200047016.

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29

Heath, Jane. "The Leper and Gethsemane: Will and Power in Matthean Narratives of Prayer and Providence." Journal of Theological Interpretation 19, no. 1 (2025): 52–72. https://doi.org/10.5325/jtheointe.19.1.0052.

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Abstract Jesus’s healing of the leper in Matt 8:2 and his prayers in Gethsemane in Matt 26:39, 42, 44 both involve a dialectical interplay of language of will and power, in the one case with the leper beseeching Jesus for healing, in the other with Jesus beseeching God for the cup to pass from him. Both rely on if-clauses: “if you are willing, you can,” “if it is possible, but thy will be done”; the leper prays to “the Lord” as or through Jesus, and Jesus prays to God the Father. This article explores what is at stake theologically in this narrative analogy within the wider interplay of will a

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30

Makarova, A. I., and T. D. Filippov. "The history of the Vilyui leprosarium." Vestnik of North-Eastern Federal University. Social science, no. 4 (January 7, 2025): 110–16. https://doi.org/10.25587/2587-5612-2024-4-110-116.

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The article is devoted to the history of the creation and activities of the Vilyuy leper colony and its role in the fight against leprosy, a common disease among the Yakut population. Special attention is paid to the role of the English nurse Kate Marsden in its opening. The Vilyuy leper colony made a significant contribution to the fight against leprosy, which was considered a symbol of hopelessness, rejection, and fear.

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31

Zickmund, Susan, Evelyn Y. Ho, Masahiro Masuda, Laura Ippolito, and Douglas R. LaBrecque. "“They treated me like a leper”." Journal of General Internal Medicine 18, no. 10 (2003): 835–44. http://dx.doi.org/10.1046/j.1525-1497.2003.20826.x.

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32

Crawshaw, Ralph. "Requiem for an Unknown Leper-Reply." JAMA: The Journal of the American Medical Association 267, no. 20 (1992): 2740. http://dx.doi.org/10.1001/jama.1992.03480200047017.

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33

Kerbaugh, J. L., and Margret Kerbaugh. "Swinburne’s Class Attitudes in “The Leper”." Victorians Institute Journal 20 (April 1, 1992): 125–36. http://dx.doi.org/10.5325/victinstj.20.1992.0125.

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34

Okoh, Blessing Uenosen, and David Tejere Ejenobo. "The Significance of the Priest in the Healing of the Ten Lepers: A Contextual Interpretation of Luke 17:12-14." RESEARCH JOURNAL OF HUMANITIES AND CULTURAL STUDIES 9, no. 1 (2023): 67–76. http://dx.doi.org/10.56201/rjhcs.v9.no1.2023.pg67.76.

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The significant place of Priest in the development of human society in the biblical era highlights the fact that it is an important issue in our modern church today. If the office of Priest had a place in the Bible, does it still have a in the contemporary religious institutions? How relevant is the office of Priest today? These and other relevant questions regarding the significance of the office of the Priest are what this paper tried to investigate. To achieve this objective, the study examined the role of the Priest in the story of the healing of Ten Lepers in Luke 17:12 – 14. The study ad

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35

Adler, Shoshana. "Spoiled History: Leprosy and the Lessons of Queer Medieval Historiography." boundary 2 50, no. 3 (2023): 211–31. http://dx.doi.org/10.1215/01903659-10472443.

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Abstract White supremacists fetishize the crusading knight; queer theorists claim an identification with the generative secret of the premodern sodomite. This essay attends to the epistemological circuits of transhistorical identification, examining the claims of recursive history and the theories of attachment betrayed by identification with the medieval past. Turning away from the solicitations of the crusader and the sodomite, the essay excavates histories of emotional attachment to the leper, a medieval figure whose status as abject incarnation of historical distance helps reconfigure tran

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36

Brenes, Manuel, and Roberto Guzmán. "A Sufi tale from Alf Layla wa-layla (the Arabian nights)." Theory in Action 15, no. 2 (2022): 49–76. http://dx.doi.org/10.3798/tia.1937-0237.2211.

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Alf Layla wa-layla (the Arabian Nights) is a major source for the study of the popular knowledge and practices of everyday life in Medieval Islam. Islamic religiosity and the mystic experience (Sufism) of personal approach to God are common themes in Alf Layla wa-layla. This article studies in detail the story of Abu l-Hasan with Abu Ja‘far the leper, a story which is very rich in mystical values, placing Sufism and personal approach and knowledge of God in its historical context. The social treatment of lepers in Medieval Islam is studied in order to obtain a general and complete view of the

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37

Han, Yu Jin. "Aspects of Saving Lives (活人) and Perception of Transmission in The Man Who Took in the Leper Maiden". Society Of Korean Oral Literature 73 (30 червня 2024): 109–36. http://dx.doi.org/10.22274/koralit.2024.73.004.

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This paper examines the aspects of “saving lives” (활인) and the perception of transmission among narrators in the folktale The Man Who Took in the Leper Maiden. The tale revolves around a female character, abandoned by her family due to leprosy, who encounters a man and his family on the road. Thanks to their care, she is eventually brought back to health. In this tale, the aspects of “saving lives” are analyzed from the following two aspects: “treating her as a human” and “providing practical care.” First, “treating her as a human” involves the male character approaching the leper maiden, who

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38

Olaoye, Rebecca A., Akinwale O. Coker, and Mynepalli K. Sridhar. "R.A.OLAOYE et al. 2021 Variation of Groundwater and Rainwater Quality in a Nigerian Leper Colony." European Journal of Advanced Chemistry Research 2, no. 3 (2021): 27–33. http://dx.doi.org/10.24018/ejchem.2021.2.3.68.

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Adequate supply of potable water is a major challenge in most leper colony with emphasis often placed on water needs of “normal” people but little concern on the safe water source for the physically challenged and vulnerable lepers with limited mobility who cannot search for other sources of water outside designated colony. This study was designed to investigate the quality of water sources within a Nigerian leper colony. Periodic characterization of groundwater and rainwater samples was conducted using American Public Health Association (APHA) methods to determine physico-chemical parameters;

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39

Sorenson, Randall Lehmann. "“Where are the Nine?”." Journal of Psychology and Theology 24, no. 3 (1996): 179–96. http://dx.doi.org/10.1177/009164719602400301.

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Jesus’ questions as recorded in the Gospels offer a prophetic challenge for Christian therapists who seek to integrate their faith with their clinical practice. One of my favorites is Jesus’ question in Luke 17 to the one leper who returned after all ten had been healed: “Where are the nine?” John Bunyan (1678/1969) in his classic The Pilgrim's Progresshad his protagonist, an Everyman he named “Christian,” traverse an allegorical odyssey en route to the Celestial City past adversarial characters with names like “Ignorance,” “Pliable,” and “Obstinate.” Taking inspiration from Bunyan, I propose

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40

Kotsiou, Antonia, and Vasiliki Michalaki. "Razarajuće epidemije grčke populacije u novije doba." Acta medico-historica Adriatica 15, no. 2 (2017): 283–90. http://dx.doi.org/10.31952/amha.15.2.6.

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In the recent Greek ages the most devastating epidemics were plague, smallpox, leprosy and cholera. In 1816 plague struck the Ionian and Aegean Islands, mainland Greece, Constantinople and Smyrna. The Venetians ruling the Ionian Islands effectively combated plague in contrast to the Ottomans ruling all other regions. In 1922, plague appeared in Patras refugees who were expelled by the Turks from Smyrna and Asia Minor. Inoculation against smallpox was first performed in Thessaly by the Greek women, and the Greek doctors Emmanouel Timonis (1713, Oxford) and Jakovos Pylarinos (1715, Venice) made

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41

Orme, Nicholas, and Oliver Padel. "The Medieval Leper-house at ‘Lamford’, Cornwall." Historical Research 69, no. 168 (1996): 102–7. http://dx.doi.org/10.1111/j.1468-2281.1996.tb01844.x.

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42

Clay, Rotha Mary. "Office at the Seclusion of a Leper." American Journal of Dermatopathology 8, no. 3 (1986): 263–64. http://dx.doi.org/10.1097/00000372-198606000-00016.

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43

Krisna Saputra, Adi, and Suwanti. "Apakah Penggunaan Smartphone Berkaitan dengan Motivasi Belajar anak?" Jurnal Keperawatan Berbudaya Sehat 1, no. 2 (2023): 54–60. http://dx.doi.org/10.35473/jkbs.v1i2.2213.

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Situasi perilaku anak-anak yang sudah tercandu dengan smartphone secara langsung bisa mengganggu motivasi belajar dan membuat mereka sulit untuk berkonsentrasi dalam belajar. Penggunaan smartphone yang berlebihan dan diluar kontrol mengakibatkan siswa merasa belajar bukan lagi fokus utama mereka. Realitas ini mengganggu motivasi belajar mereka baik di sekolah maupun di rumah. Tujuan Penelitian adalah mengetahui hubungan penggunaan smartphone terhadap motivasi belajar anak di Desa Kedung Leper Kecamatan Bangsri Kabupaten Jepara. Penelitian ini menggunakan metode kuantitatif, desain penelitian y

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44

Ngoc Yen, Le Hoang. "The Nuns of Lepers: Compassion, Discipline and Surrogate Parenthood in a Former Leper Colony of Vietnam." Asia Pacific Journal of Anthropology 19, no. 4 (2018): 350–66. http://dx.doi.org/10.1080/14442213.2018.1480652.

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45

Kazmierski, Carl R. "Evangelist and Leper: A Socio-Cultural Study of Mark 1.40–45." New Testament Studies 38, no. 1 (1992): 37–50. http://dx.doi.org/10.1017/s0028688500023067.

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The majority of scholars interpret the narrative of the Cleansing of the Leper (Mark 1.40–45 par) as a miracle story in which Jesus cures a man sick with leprosy, and, in accord with the precepts of Leviticus 13–14, immediately sends him to the priest to have his cure verified. The leper, however, despite Jesus' warning, spreads the word of his healing far and wide, so much so that Jesus is no longer able to enter into towns because of his great popularity. Such an interpretation seems to fit in well with what is often said to be Mark's concern, in the first part of his gospel, to present Jesu

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Pandya, Shubhada. "Nineteenth Century Indian Leper Censuses and the Doctors." International Journal of Leprosy and Other Mycobacterial Diseases 72, no. 3 (2004): 306. http://dx.doi.org/10.1489/0020-7349(2004)72<306:ncilca>2.0.co;2.

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Neller, Earl, and Richard Stewart. "Leper Priest of Moloka'i: The Father Damien Story." Pacific Affairs 74, no. 3 (2001): 472. http://dx.doi.org/10.2307/3557798.

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Price, A. R. "On the Leper Squint paintings of Michael Simpson." Journal of Contemporary Painting 4, no. 2 (2018): 249–65. http://dx.doi.org/10.1386/jcp.4.2.249_1.

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Roffey, Simon. "Medieval Leper Hospitals in England: An Archaeological Perspective." Medieval Archaeology 56, no. 1 (2012): 203–33. http://dx.doi.org/10.1179/0076609712z.0000000007.

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Kofi Gokah, Theophilus. "Covid-19, Stigma & Law of the Leper." International Journal of Global Health 1, no. 3 (2021): 7–12. http://dx.doi.org/10.14302/issn.2693-1176.ijgh-21-3838.

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COVID-19 also known as Corona Virus is a new strain of Chronic Obstructive Pulmonary disease. While its virology is yet to be properly understood, its impact by way of human deaths is well registered. Stigma of infected persons is least mentioned as a ‘sub-strain’ that can push people into social isolation and exclusion (like in the book of Leviticus 13) leading to COVID-19 Related Depression (C-19RD). Using inter-disciplinary approach, this paper seeks to understand how this can happen in a COVID-stricken world.

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