Fighting against HIV and AIDS within a resource constrained rural setting: a case study of the Ruvheneko Programme in Chirumhanzu, Zimbabwe

Abstract

Since reports of the first incidence of the HIV virus in Zimbabwe in 1985, the epidemic has negatively impacted on every facet of human security. Rural areas, by virtue of being the periphery and constrained in terms of resources and health care provision, bear the brunt of the epidemic. In light of the above background, this paper examined how the establishment of Ruvheneko Programme by the people of Chirumhanzu helped in mitigating on the impact of HIV and AIDS in the rural sphere. The paper analyses how the community of Chirumhanzu successfully engaged each other to the extent of coming up with such a vibrant programme. This is raised against the backdrop of failure usually associated with HIV and AIDS engagement projects. The study made use of field interviews and focus group discussions as data collection instruments. Participants were purposively selected on the basis of their knowledge and participation in the establishment and activities of Ruvheneko Programme. Selected were 5 St Theresa’s Hospital Staff, 10 Roman Catholic Church members of which, 5 were from the St Anna’s woman prayer group and 5 men from St Joseph’s men prayer group, 1 village head and 2 elders from the same nearby village constituted key informants. Complementing the use of interviews and focus group discussions was the analysis of secondary data sources on HIV and AIDS in Zimbabwe as well as the Ruvheneko Programme. To understand the collective role of various sectors of the community in establishing Ruvheneko Programme, the paper derives insights from the perspective of social capital theory and its notion of commonality to strengthen communities. Findings from the study show that, unlike other HIV and AIDS programmes that are exported from the urban to the rural areas, Ruvheneko Programme demonstrates a grassroots-level response to HIV and AIDS. Again, social cohesion fostered by aspects such as religiosity, cultural ethos of Ubuntu , and a consultative approach played a key role in unifying people towards fighting HIV and AIDS in Rural Chirumhanzu.

Social Listening: A Thematic Analysis of COVID-19 Discussion on Social Media

“…The spread of information on the social send people into panic buying of certain herbs and vegetables giving a sense of false hope and even combine them dangerously. This is not something new as people have suggested in the past that herbs such garlic, beetroot are the solution to HIV/AIDS (Baleta, 2006; Dzimiri, Dzimiri, & Batisai, 2019). It is noteworthy that a number of tweets show people warning against this belief and try dissuading people about the idea.…”

Strategies for Community Engagement in Epidemic and Pandemic Preparedness and Response in Sub-Saharan Africa: A Scoping Review

“…In Zambia, social media is utilized to educate communities on sexual and reproductive health services (Phiri et al, 2022). In Zimbabwe, the Ruvheneko Programme leverages religious ethos to mitigate the impact of HIV/AIDS (Dzimiri et al, 2019). In South Africa, musical performances are used as tools for health education, as they creatively convey information about HIV/AIDS to the community (Robert Walker, 2022).…”

The Importance of Considering Religious and Spiritual Ontologies in the Care of HIV Patients in Zimbabwe - A Scoping Literature Review

“…This process was repeated and refined until both researchers agreed with the result. [14,35] Prophets intercede between living and Spirit world and can drive out demons that cause illness [30,36] Ultimate goal of church is spiritual health of its members [33,36] Church has a healing mandate [37] Church considered alternative health care system [25,36] metaphysical explanations for health give church control of members' health [36] Christian Hospitals and Churches cared for PLWHIV from Beginning=role model for government [25,35] Missions played important role in care of rural HIV patients [37] Codes Key Findings Studies Church did not reach out to apostolic sect members [25] Church networked with authorities -police turns a blind eye on crimes in within churches (e.g. child marriages) [38] Church silent on socio-cultural issues (intimate partner violence) [39] Churches' influence on sexual & health seeking behaviour different beliefs, teachings and practices on sexual & health seeking behaviour [32] Christian teachers required to teach abstinence [26,37] Less sexual partners among Christians [32] No teaching about contraceptive use for adolescents [38] No contraceptive use for some [30] The anti-medical approach of the Johanne Marange Church has been weakened by FBO interventions [27] Sex outside marriage is sin [ [37] Economic decline and poor health systems lead to mushrooming of faith healing ministries and revival of TP [33] Difficult for working men to take medicine in time [51] Confidentiality breached by health workers [17,57] Non-conformity to social rules leads to social isolation [17,55] Little collaboration between the three health care systems [20,48] Category: Challenges for engaging R/S Stakeholders Compromising c...…”

“…The importance of finding ways to engage R/S stakeholders in HIV care is also highlighted by Becker & Geissler who argue that religious groupings are instrumental in, instrumentalised by, and instrumentalising the organisation of HIV-related interventions [13]. There is at least one example where a church in Zimbabwe successfully initiated a rural community program to support PLWHIV in a tripartite partnership consisting of the Mission Hospital staff, the Church, and the community (including schools, villages, local chiefs, and a village headmen) [14].…”