Les messages de prévention sont ils vraiment efficaces ? 2002

Dr Moussayer khadija, 2 y.

- Science - Society - Health -

3.2 min read.

Les campagnes de prévention, et notamment celles contre l’obésité, la drogue ou le dopage sollicitent toujours plus notre attention. Une étude menée en France avait démontré que certains messages de prévention sanitaire ont des effets paradoxaux, incitant les individus à consommer plutôt des aliments « à risque », c'est-à-dire gras, salés et sucrés, qu’à manger équilibré. TROP DE MESSAGES BROUILLENT LE MESSAGE Ces mises en garde sont-elles toujours opérantes sur les attitudes alimentaires ? Deux professeurs de l’École de management de Grenoble, Carolina Werle et Caroline Cuny, ont voulu en savoir plus en réalisant une expérience originale sur un échantillon de 130 étudiants. La première moitié de l’échantillon a dû regarder une publicité montrant un hamburger avec un message de prévention. La seconde a été exposée à la même publicité sans les recommandations sanitaires. Ces étudiants devaient ensuite choisir de recevoir un bon pour une glace (diététiquement incorrect) ou un sachet de fruits (correct). Le résultat a été contraire à ce à quoi on aurait dû normalement s’attendre : 82 % des participants ayant vu la publicité avec le message sanitaire ont choisi la glace alors que 62 % de ceux qui ont vu la publicité sans le message sanitaire ont encore choisi la glace. En fait, il semble que, quand un message de prévention est associé à des publicités pour des aliments « riches », il ait pour effet d'encourager à consommer les aliments présentés plutôt que d’en dissuader. Le message servirait à déculpabiliser les personnes selon le principe paradoxal : « j’ai une bonne connaissance des bons comportements donc je peux me permettre des excès ». La proximité de deux messages effacerait aussi l’un des deux, selon cet autre grand principe de la communication qu’il ne faut pas vouloir faire passer deux messages à la fois. Trop de messages tuent le message ! L’ARGUMENT SOCIAL PLUS EFFICACE QUE L’ARGUMENT SANTE POUR CHANGER LES COMPORTEMENTS Les campagnes de prévention sur l'obésité se concentrent en général sur l’argument santé, négligeant l’argument social. Il est vrai que ce dernier est difficile à manier au risque de stigmatiser (le surpoids amène à avoir peur du regard des autres et des moqueries). La même équipe de recherche a mené sur ce sujet une autre étude auprès de 793 adolescents afin de confirmer ou non la pertinence de l’argument social. Ceux-ci ont été exposés de façon aléatoire à des messages de prévention basés soit : - sur les conséquences sociales d’une bonne ou mauvaise alimentation (« repas équilibrés, amis à volonté ; repas déséquilibrés, moqueries assurées » ; - sur les conséquences pour la santé d’une bonne ou mauvaise alimentation (et donc plus classique comme type de message). Là aussi, ils recevaient des bons leur donnant droit soit à un produit plus diététique (barre de céréales) soit à un produit plus sucré (barre chocolatée). Au terme de l’expérience, l’argument social a finalement eu plus d’impact positif, amenant les participants ayant vu ce type de message à faire un choix alimentaire plus sain que ceux ayant vu l’argument santé. UNE REFLEXION SUR LES EFFETS NON MAÎTISES DES MESSAGES Les résultats de ces deux expériences sont à méditer pour éviter de rééditer les mêmes erreurs, en particulier au Maroc. Ils montrent bien que les messages préventifs ont des effets paradoxaux qui ne sont pas toujours bien maîtrisés. Ils démontrent également que l’argument santé n’est pas toujours le meilleur choix mais qu’il faut savoir « ruser » quelque peu avec nos représentations mentales pour obtenir un réel succès en termes de santé publique. Tirant les leçons de la première expérience, Carolina Werle avait déjà exposé plusieurs pistes de réflexion pour un meilleur impact de la prévention : - bien séparer message sanitaire et publicité ; - privilégier l’image par rapport au texte, comme l’ont bien montré par exemple les campagnes anti-tabac (et comme le font plus souvent les anglo-saxons). Enfin, signalons que le quotidien suisse, « Le Temps », rapportant cette étude, avait indiqué avec quelque humour « qu’en Suisse, où il n’existe pas de messages sanitaires de prévention de l’obésité, la part d’obèses est de 9% chez les hommes, et de 8% chez les femmes. En comparaison, l’Union européenne affiche une moyenne de 15,5% » (chiffres 2012) ! Pour conclure, il semble que nous sommes toujours dans l'ambivalence dans la communication sur ce sujet, avec comme choix "faire peur" ou faire honte socialement "tu n'es pas comme les autres et ton statut social te l'interdit" Dr MOUSSAYER KHADIJA الدكتورة خديجة موسيار Spécialiste en médecine interne et en Gériatrie en libéral à Casablanca. Présidente de l’Alliance des Maladies Rares au Maroc (AMRM) et de l’association marocaine des maladies auto-immunes et systémiques (AMMAIS), Vice-présidente du Groupe de l’Auto-Immunité Marocain (GEAIM) Références: - Werle, Carolina O.C., et Cuny, Caroline , The boomerang effect of mandatory sanitary messages to prevent obesity, ResearchGate, September 2012 Marketing Letters 23(3) DOI:10.1007/s11002-012-9195-0 The Boomerang Effect of Mandatory Sanitary Messages to Prevent Obesity, Association for Consumer Research.https://www.acrwebsite.org/volumes/16062/volumes/v38/NA-38 OVERVIEW A variety of prevention measures are being adopted to counter obesity. One of them is to include health sanitary messages on advertisements for food products. We tested the efficacy of this type of measure in an experimental study with 131 participants who were randomly exposed to an advertisement for a hedonic product containing or not a sanitary message. Implicit memory representations (priming protocol), explicit attitudes (questionnaire) and a behavioral measure of food choice (healthy versus unhealthy snack) were collected. Results showed that participants associated negative concepts more easily to the product when the advertisement was presented without the sanitary message, while there were no differences in the explicit attitudes. Moreover, the choice of a healthy snack doubled in the absence of sanitary message. Contrary to its objectives, the obesity prevention sanitary message fills in consumers’ need for justification leading to a greater acceptability of the advertised product and increased choice of an unhealthy snack.

Dr Moussayer khadija

Dr MOUSSAYER KHADIJA الدكتورة خديجة موسيار Spécialiste en médecine interne et en Gériatrie en libéral à Casablanca. Présidente de l’Alliance Maladies Rares Maroc (AMRM) et de l’association marocaine des maladies auto-immunes et systémiques (AMMAIS), Vice-présidente du Groupe de l’Auto-Immunité Marocain (GEAIM)

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THE ADVENTURES OF TOM SAWYER - PREFACE 2916

Bluwr X Commons: Mark Twain, 2 y.

- Short Stories -

0.6 min read.

Most of the adventures recorded in this book really occurred; one or two were experiences of my own, the rest those of boys who were schoolmates of mine. Huck Finn is drawn from life; Tom Sawyer also, but not from an individual—he is a combination of the characteristics of three boys whom I knew, and therefore belongs to the composite order of architecture. The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876.

THE MEDITATIONS - Book I.[1/3] 3034

Bluwr X Commons: Marcus Aurelius, 2 y.

3.7 min read.

1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.