Holy Water as an Intervention for HIV/AIDS in Ethiopia

Berhanu, Zena

doi:10.1080/15381501.2010.502802

Cited by 19 publications

(25 citation statements)

References 10 publications

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“…Our finding may suggest that even before delivery, pregnant women’s belief in the need for long-term HIV care and treatment may be undercut by the belief in the curative power of Holy Water. Pursuit of such cure may detract time and resources from clinical HIV treatment, as some patients travel great distances to receive Holy Water [38]. Religious and cultural practices external to the health care system, such as blessing newborns with Holy Water and its use as a fertility aid [39–42], may contribute to the disproportionately positive attitude towards Holy Water in this subgroup.…”

Section: Discussionmentioning

confidence: 99%

HIV Care and Treatment Beliefs among Patients Initiating Antiretroviral Treatment (ART) in Oromia, Ethiopia

et al. 2015

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To better understand patient beliefs, which may influence adherence to HIV care and treatment, we examined three dimensions of beliefs among Ethiopian adults (n = 1177) initiating antiretroviral therapy (ART). Beliefs about benefits of ART/HIV clinical care were largely accurate, but few patients believed in the ability of ART to prevent sexual transmission and many thought Holy Water could cure HIV. Factors associated with lower odds of accurate beliefs included advanced HIV, lack of formal education, and Muslim religion (benefits of ART/clinical care); secondary or university education and more clinic visits (ART to prevent sexual transmission); and pregnancy and Orthodox Christian religion (Holy Water). Assessment of patient beliefs may help providers identify areas needing reinforcement. In this setting, counselors also need to stress the benefits of ART as prevention and that Holy Water should not be used to the exclusion of HIV care and ART.

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Section: Discussionmentioning

confidence: 99%

HIV Care and Treatment Beliefs among Patients Initiating Antiretroviral Treatment (ART) in Oromia, Ethiopia

et al. 2015

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“…10 In Ethiopia, there are widely held beliefs in the curative effect of holy water taken orally or topically in a spiritual setting. 21 Data regarding the prevalence of its use is rather scarce, but previous studies have explored reliance on holy water for treating mental illness, HIV, and other ailments. 13,21 However, there is still need for a systematic evaluation of the use of alternative HIV treatment, along with the personal conflict created when having to choose between holy water and treatment, and the alienation caused by community pressure.…”

Section: Discussionmentioning

confidence: 99%

“…Furthermore, HIV-positive participants are often pressured by the community to rely solely on prayer and holy water, facing discrimination and repercussions when openly taking medication. 3,21 Our discussions showed that even if persons believe that medication can effectively help manage HIV, holy water is still believed to be a better alternative, offering a definitive end to the illness. Similarly, other studies have suggested the use of holy water as a reason for non-adherence to treatment.…”

Section: Discussionmentioning

confidence: 99%

“…There appears to be underlying conflict between spiritual messages and medical approaches. 21 The prevailing belief that faith determines whether holy water will cure their affliction puts the onus entirely on the infected person. Thus, failure to be rid of the disease is simply a reflection of the strength or weakness of one's faith, creating an environment of blame towards afflicted people.…”

Section: Discussionmentioning

confidence: 99%

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Community Perception, Misconception, and Discord Regarding Prevention and Treatment of Infection with Human Immunodeficiency Virus in Addis Ababa, Ethiopia

Asgary

Antony

Grigoryan

et al. 2014

The American Society of Tropical Medicine and Hygiene

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Abstract. Approximately one million persons infected with human immunodeficiency virus (HIV) live in Ethiopia. Socio-cultural factors influence prevention and treatment adherence. We applied a qualitative descriptive approach to evaluate community perception, knowledge, and the role of spiritual factors in regard to HIV. We conducted 14 focus groups with sampling of HIV+ and HIV-participants (n = 52) by using open-ended questions. We coded and analyzed data for major themes. There are misconceptions, including transmission via casual contact, and pervasive beliefs of holy water as a cure. Many HIV-participants believe treatment is ineffective or incompatible with holy water. Most HIV+ participants believe treatment and holy water can be taken together, but experienced either pressure to stop treatment or stigma when taking medications. Participants emphasized the role of spiritual leaders in directing and shaping community perspectives on HIV. Ongoing community education via local initiatives, nation-wide structural and environmental strategies, and efforts tailored toward Ethiopian society to reconcile treatment with faith are crucial.

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“…Previous studies in Addis Ababa reported that some HIV-infected patients renounce cART in favor of Holy Water use (Berhanu, 2010). Therefore, we included a single item about the frequency of Holy Water use as part of HIV/AIDS treatment to see if there is a relationship with sub-optimal adherence.…”

Section: Holy Water Usementioning

confidence: 99%

Sub-optimal adherence to combination anti-retroviral therapy and its associated factors according to self-report, clinician-recorded and pharmacy-refill assessment methods among HIV-infected adults in Addis Ababa

et al. 2016

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Adherence to combination antiretroviral therapy (cART) is generally high in most resource-limited settings. However, sub-optimal adherence occurs in a sizable proportion of patients, and is independently predictive of detectable viremia. We investigated sub-optimal adherence according to self-report, clinician-recorded, and pharmacy-refill assessment methods, and their associated factors among HIV-infected adults receiving cART in Addis Ababa, Ethiopia. Eighthundred seventy patients who initiated cART between May 2009 and April 2012 were randomly selected, and 664 patients who were alive, had remained in clinical care and were receiving cART for at least six-months were included. Sub-optimal adherence was defined as patients' response of less than "all-of the time" to the self-report adherence question, or any clinicianrecorded poor adherence during the six most recent clinic visits, or a pharmacy-refill of <95% medication possession ratio (MPR). Logistic regression models were fitted to identify factors associated with sub-optimal adherence. The average adherence level to cART, expressed as MPR, was nearly 97%. However, sub-optimal adherence occurred in 12%, 4%, and 27% of patients according to self-report, clinician-recorded, and pharmacy-refill measures, respectively. More satisfaction with social support was significantly associated with less sub-optimal adherence according to self-report and clinician-record. Younger age, lower educational level, and lower CD4 cell count at cART initiation were significantly associated with sub-optimal refill-based adherence. Findings from our large multi-center study suggest that sub-optimal adherence was present in up to a quarter of the patients, despite a high degree of average adherence to cART. Interventions aimed at preventing sub-optimal adherence should focus on improving social support, on younger patients, on patients with lower educational level, and on those who started cART at a lower CD4 cell count. ARTICLE HISTORY

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Holy Water as an Intervention for HIV/AIDS in Ethiopia

Cited by 19 publications

References 10 publications

HIV Care and Treatment Beliefs among Patients Initiating Antiretroviral Treatment (ART) in Oromia, Ethiopia

HIV Care and Treatment Beliefs among Patients Initiating Antiretroviral Treatment (ART) in Oromia, Ethiopia

Community Perception, Misconception, and Discord Regarding Prevention and Treatment of Infection with Human Immunodeficiency Virus in Addis Ababa, Ethiopia

Sub-optimal adherence to combination anti-retroviral therapy and its associated factors according to self-report, clinician-recorded and pharmacy-refill assessment methods among HIV-infected adults in Addis Ababa

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