By Fraser G. McNeill
This ebook deals an unique anthropological method of the AIDS epidemic in South Africa. in keeping with a greater than fifteen years organization with the area, 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 chain of ethnographic encounters, from kings to condoms, which reveal the ways that biomedical knowing of the virus were rejected by way of - and integrated into - neighborhood understandings of well-being, ailment, intercourse, and dying. in the course of the songs of lady initiation, AIDS schooling, and wandering minstrels, the booklet argues that tune is imperative to realizing how AIDS interventions function. This e-book elucidates a hidden international of that means within which humans sing approximately what they can not speak about, the place educators are blamed for spreading the virus, and within which condoms are usually inspiration to reason AIDS. The coverage implications are transparent: African worldviews needs to be taken heavily if AIDS interventions in Africa are to turn into profitable.
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Extra info for AIDS, Politics, and Music in South Africa (The International African Library)
5 per cent in 2001. org>, for updated statistical estimations. Introduction 19 headmen throughout the country, non-scientific explanations of AIDS have experienced a surge of support in the post-apartheid era. The current revival of ‘tradition’ has thus placed gendered and generational divisions at the core of sociality, pitting men against women, young against old, as all strive to recover their capacities to act on the world, and blame each other for having lost them in the first place. Masculine expressions of concern for loose, polluted women and a perceived disregard for patriarchal authority are voiced in public, jockeying for position against AIDS educators’ science of safe sex.
As a person with some – albeit an incomplete – academic training, he had interests in common with my own, but there were limits to this commonality in two important respects. First, Mushai is in line to the Tshivhase throne, and often attempted to influence my interpretation of events and data in accordance with royal dogma which, to his disgruntlement, I initially rejected. As time progressed, however, I began to see the benefits of such an insight, so long as I recorded and used it in a highly contextualised manner.
He later established the Forum for AIDS Prevention (referred to above), an organisation with which I continued to be involved, but in a manner which combined activism with academic enquiry. Alongside my role in establishing projects and recruiting volunteers, I also conducted short spells of research with FAP volunteers for my undergraduate dissertation at the University of Glasgow. In sum, my analysis of the FAP and its peer education projects in Chapter 4 derives from a long trajectory of acquaintance, involvement, and observation.