By Patricia C. Henderson
Patricia C. Henderson, a South African anthropologist, resided from March 2003 to February 2006 in Okhahlamba, a municipality within the South African province of KwaZulu-Natal. during this publication, she recounts her event between this rural inhabitants who lived below the shadow of HIV/AIDS. Spanning a interval that starts off ahead of antiretrovirals have been on hand to a time whilst those remedies have been eventually used to take care of the in poor health, this robust account of a negative sickness and the groups which it impacts makes a speciality of the binds among soreness and kinship in South Africa.** [C:\Users\Microsoft\Documents\Calibre Library]
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Extra info for AIDS, Intimacy and Care in Rural KwaZulu-Natal: A Kinship of Bones
The chapter encompasses the healers’ personal wanderings beyond local environments and the ambivalence with which the wider world is viewed – an ‘elsewhere’ that nevertheless intersects with ‘the local’ through, among other things, migrancy. The healers’ narratives provide particular examples of the construction of ‘remoteness’ and its appeal, a remoteness that has to do with the attempt to claim particular identities that are to a degree set apart from wider constituencies. The healers’ stories show the multiplicity of healing frameworks that inform people’s lives – the combination of both ‘indigenous’ and biomedical procedures and materia medica in the pursuit of health, and the construction of meaning that introduction 37 incorporates both exclusionary histories and aspects of Christian spirituality.
Information in relation to fear attached to bodily fluids resulting in stigma was gathered obliquely across many social contexts in the region. One setting included the hospital where I, together with a group of home-based carers, observed nurses deliberately ignoring patients who wanted to relieve themselves. In reflecting on their time spent in the hospital assisting patients, home-based carers recounted stories in which nurses were astonished by their quick response in cleaning AIDS patients who had become incontinent, and in which nurses told them of the ‘necessity’ of wearing three pairs of gloves in handling patients in order to protect themselves.
Prior to that, fewer than a hundred patients had received the medication that had been made available to them through an NGO. In the field of medical anthropology and as a medical doctor, Fassin’s (2007) wide-ranging work explored the specific logics of a multiplicity of responses to and experiences of HIV and AIDS in South Africa. His aim was to soften the derisive, polemical standoff between ‘denialists’ on the one hand, and activists, scholars and scientific bodies on the other. Through an examination of histories of racial inequality, domination and dispossession, and their attendant discourses, he explained the ways in which Thabo Mbeki’s stance became comprehensible, though not excusable.