By Fraser G. McNeill
This e-book bargains an unique anthropological method of the AIDS epidemic in South Africa. according to a greater than fifteen years organization with the zone, it demonstrates why AIDS interventions within the former place of birth of Venda have failed - and doubtless even been counterproductive. It does so via a sequence of ethnographic encounters, from kings to condoms, which divulge the ways that biomedical realizing of the virus were rejected by means of - and integrated into - neighborhood understandings of healthiness, affliction, intercourse, and loss of life. throughout the songs of girl initiation, AIDS schooling, and wandering minstrels, the booklet argues that tune is vital to knowing how AIDS interventions function. This booklet elucidates a hidden international of that means during which humans sing approximately what they can't discuss, the place educators are blamed for spreading the virus, and during which condoms are frequently notion to reason AIDS. The coverage implications are transparent: African worldviews needs to be taken heavily if AIDS interventions in Africa are to develop into winning.
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Additional resources for AIDS, Politics, and Music in South Africa (The International African Library)
This perception occasionally impinged directly upon my research agenda. Although I gained access to several female initiation schools through the mediation of King Kennedy Tshivhase, I failed to secure entry to their Christian equivalents. Never explicitly stated, a main reason for this was that, with my dreadlocks and adherence to Rastafarian ideology, I breached the fundamental requirements of ritual purity. Although many Christian friends who attended these churches and ceremonies understood my predicament, and although I gleaned much secondary information from them, ultimately they were unwilling to introduce me to their church communities through which I could have attempted to negotiate access.
This knowledge, like the biomedicine touted by the peer educators, is explicitly concerned with the maintenance of healthy sexual and social reproduction. However the modes of transferring the two bodies of knowledge rely on very different social settings. Ancestral knowledge is transferred from ritual elders to initiates through the songs and dances of initiation ceremonies in ritual contexts that have flourished under recent processes of ‘retraditionalisation’. In seeking to transfer this knowledge, ritual elders and traditional leaders act not only to gain a sense of control over the initiates, but to quell the consequences of a widely perceived ‘crisis’ through which they blame the erosion of generational/ancestral respect for the unprecedented recent increase in deaths (cf.
I demonstrate in this book that there are other, potentially more fruitful, ways of analysing responses to the epidemic: ones that need not resort to a continual reiteration of Mbeki’s now infamous flaws. Central to my approach, and fundamental to grasping the ways in which rural South Africans act to secure control over social and sexual reproduction, is the complex and fluid relationship between biomedical/scientific and ancestral/‘traditional’ conceptions of sickness and wellbeing. Here, it is impossible to make a clear-cut distinction between scientific and non-scientific modes of knowing: the science of AIDS has been incorporated into folk understandings, and attributes of the ‘folk model’ (Good 1994) are remarkably similar to scientific explanations.
AIDS, Politics, and Music in South Africa (The International African Library) by Fraser G. McNeill