A/HRC/37/57 stigmatized persons to behaviours that avoid exposing their condition to protect themselves from experiencing discrimination”.59 56. The emergence and manifestation of stigmatization “represent the intersection of psychological processes with the cultural construction of the condition”.60 In the case of persons with albinism, Carolyn Palmer observed that myths, stereotypes and self-perception did have an impact on self-esteem.61 Regarding the impact of culture, research conducted in Malawi found that children with albinism and their families experienced “a range of cultural and social events that impact strongly and negatively on their mental and social well-being.62 57. Similarly, in Zimbabwe, it was reported that “in a society where albinism is [steeped] in myth and superstition, regarded as a curse and contagion, affected families lack a supportive environment and often felt isolated and helpless”. 63 Thus, families are also subject to the impact of stigmatization, apart from cases in which parents and family reject children with albinism. D. Health of displaced persons 58. When displaced, persons with albinism face particular risks, such as a heightened risk of violence, particularly violence related to witchcraft practices, exploitation and abuse, including sexual and gender-based violence, as well as high levels of stigmatization. In addition, persons with albinism, as persons with disabilities, also face numerous barriers in access to humanitarian assistance, education, employment, health care and other services; and are often excluded from decision-making processes and leadership opportunities. 59. In certain countries, persons with albinism have fled and continue to flee their homes in the wake of attacks. In the United Republic of Tanzania, as a temporary protection measure, certain schools and centres have been designated as centres of refuge for persons with albinism. 64 Most of those are government-run and a few others are private. The designated schools were originally designed for a limited number of people with particular disabilities and special needs. However, as an emergency measure in response to attacks, some of them have had to accept an unsustainable number of persons with albinism who are seeking protection. In addition, such shelters can no longer be considered temporary, and have ceased to be considered as exceptional emergency measures. Other less formalized centres of refuge, such as police stations, have been reported in other countries, such as Burundi. However, up-to-date information on those centres is sparse. 65 60. In an assessment of the situation in the United Republic of Tanzania carried out in 2015 by the African Committee of Experts on the Rights and Welfare of the Child, the Committee noted “the deteriorating health conditions of the children”. 66 They further elaborated that children at one of the main centres, Buhangija, were suffering from various forms of health-related challenges. For instance, many could not afford simple remedies, 59 60 61 62 63 64 65 66 Ibid., p. 8. Ibid., p. 3. Carolyn Palmer, “Myths, stereotypes and self-perception: the impact of albinism on self-esteem”, British Journal of Visual Impairment, vol. 25, No. 2 (2007), pp. 144–154. P. Lynch, P. Lund and B. Massah, “Identifying strategies to enhance the educational inclusion of visually impaired children with albinism in Malawi”, p. 6. J.S. Taylor and P.M. Lund, “Experiences of a feasibility study of children with albinism in Zimbabwe: a discussion paper”, p. 1251. See http://tbinternet.ohchr.org/Treaties/CRC/Shared%20Documents/TZA/INT_CRC_NGO_TZA_18032_ E.pdf. International Federation of Red Cross and Red Crescent Societies, “Through albino eyes: the plight of albino people in Africa’s Great Lakes region and a Red Cross response”. Available at https://reliefweb.int/sites/reliefweb.int/files/resources/E492621871523879C12576730045A2F4Full_Report.pdf. “Report on the investigative mission on the situation of children with albinism in temporary holding shelters — Tanzania” (2016), p. 7. 13