Introduction—The redemptive moment: HIV treatments and theproduction of new religious spaces

Dilger, Hansjörg; Burchardt, Marian; Dijk, Rijk van

doi:10.2989/16085906.2010.545643

Cited by 48 publications

(18 citation statements)

References 35 publications

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“…In other words, there is a recognition, even where self-referent, that African FBOs are critical or important role players in the HIV/AIDS response especially in care giving (see, [18][19][20][21]) and also in the areas of prevention and awareness creation. At the same time, even while recognizing the roles of these FBOs, some authors have equally indicated these organizations as acting in ways that often undermine the overall response [21][22][23]. In other words, while there is no doubt that these FBOs do certain things in terms of the pandemic, there is ambivalence in terms of the net effect of such contributions and how the various roles of the different FBOs conflate with the overall national strategy and broad efforts.…”

Section: Overview Of the History And Roles Of The Fbos In The Generalmentioning

confidence: 99%

Taking it to the Pulpit: Repositioning FBOs as Critical Agencies in the HIV/AIDS Response in South Africa

Anugwom¹

2018

Public Health - Emerging and Re-Emerging Issues

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In spite of significant gains achieved in the fight against HIV/AIDS, it remains a huge public health challenge in South Africa. Therefore, there is a need for continuous concerted efforts involving critical agencies like faith-based organizations (FBOs) that are already prominent in health care. The chapter examines how FBOs involved in HIV/AIDS response can be repositioned and further empowered. Though FBOs remain very critical and relevant to the national response in the country given their grassroots reach and influence; there is ambivalence on the value of such roles and how they relate to the national response. The main findings include: FBOs are not fully integrated into the national response framework; in spite of laudable strides, FBOs still embody a negative influence on the response especially in terms of the use of condoms; FBOs lack capacity in such crucial areas as networking and partnership; however, they are active in rural enclaves and in the prevention and care aspects of the response. There is a need to strengthen these FBOs, align their initiatives to both the national framework and orthodox knowledge regarding the pandemic. This chapter recommends programs to build the managerial and technical capacities of these FBOs

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Section: Overview Of the History And Roles Of The Fbos In The Generalmentioning

confidence: 99%

Taking it to the Pulpit: Repositioning FBOs as Critical Agencies in the HIV/AIDS Response in South Africa

Anugwom¹

2018

Public Health - Emerging and Re-Emerging Issues

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“…In the context of the African traditional religion, the worshiping of a Supreme Being connects Africans with their ancestors and is at the core of how they treat diseases (Dilger, Burchardt, & van Dijk, 2010). The African traditional religion surmises that HIV/AIDS partly results from punishment by the Supreme Being (Wasti, Randall, Simkhada, & van Teijlingen, 2011).…”

Section: Introduction Background To the Research Problemmentioning

confidence: 99%

Medicinal Herbs Used by Hiv-Positive People in Lesotho

Mugomeri¹,

Chatanga²,

Chakane³

2016

Afr J Tradit Complement Altern Med

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Background: The use of medicinal herbs whose efficacy and toxicities are not known by HIV-positive people in Lesotho is a threat to the effectiveness of antiretroviral treatment. This study explored some medicinal herbs used by HIV-positive people in Lesotho and the reasons for their use. Methods: This was a cross sectional study based on a questionnaire distributed to purposively-sampled HIV-positive people in Leribe and Maseru districts of Lesotho. The participants' socio-demographic and clinical variables were summarized using frequency tables in Stata version 13 statistical software. Data variables for medicinal herbs used, frequency of use, uses by the participants and in the literature, parts of plants used and the method of preparation were also explored. Results: Out of 400 questionnaires distributed to the participants, 389 were returned with data acceptable for analysis. Ages of the participants ranged from 18 to 75 years (Mean=43 + 11.6). Out of the 272 (69.9%) participants who conceded that they had used medicinal herbs at least once, 30 (7.7%) participants used medicinal herbs frequently while 242 (62.2 %) rarely used the herbs. At least 20 plant species belonging to 16 families were reportedly used by the participants. Asteraceae was the most common plant family reportedly used by the participants. Allium sativum and Dicoma anomala, reportedly used by 21.0% and 14.3% respectively, were the most commonly used medicinal herbs in this population. In addition, boosting the immune system and treating gastrointestinal ailments, apparently cited by 32% and 28% participants respectively, were the most commonly reported reasons for using medicinal herbs. Conclusion: A considerable proportion (69.9%) of HIV-positive people use medicinal herbs in this population, and 7.7% use them frequently. At least 20 plant species belonging to 16 families were reportedly used by the participants. HIV counselling protocols in Lesotho should emphasize the dangers of using medicinal herbs whose safety and compatibility with antiretroviral drugs is not known. The efficacy and toxicity profiles of the medicinal plants identified in this study need to be investigated. Furthermore, the effects of these plants on antiretroviral treatment outcomes including herb-drug interactions need to be explored.

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“…Previous studies have shown how Christian missions have established themselves in different settings in sub-Saharan Africa through medical work-often in collaboration with the colonial state, although in other cases separate from or in resistance to it. While these studies have been illuminating with regard to the social and cultural positioning of medical mission in colonial contexts, we need to understand how these longstanding histories of religious engagement with health and medicine have become transformed by more recent dynamics of globalization and transnational engagement in sub-Saharan Africa (see, e.g., Dilger, Burchardt, and van Dijk 2010). Furthermore, we need to understand how such histories are taking shape in religiously diverse societies, especially with regard to the role of different articulations of Islam, which have been neglected in previous studies on health FBOs, and how newly emerging religious actors (re)shape urban space in specific locations of eastern Africa.…”

Section: Resultsmentioning

confidence: 99%

Claiming Territory: Medical Mission, Interreligious Revivalism, and the Spatialization of Health Interventions in Urban Tanzania

Dilger

2014

Medical Anthropology

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Over the past decades, new religious actors have become involved in the provision of medical care in urban Tanzania. Muslim revivalist organizations and neo-Pentecostal churches in particular have established a range of health interventions that are tied to revisionist claims about religion, spirituality, and politics in society. In this article I discuss medical mission in Dar es Salaam in the light of (post)colonial histories of health service provision as well as with regard to inter- and intradenominational contestations over health and well-being, a morally acceptable life, and political participation. I argue that the nature of the inscription of revivalist organizations in urban space through health interventions depends on their structural location and their respective members' social and economic capital. I also show that the ongoing transformations of urban space through medical mission have become reflective of, as well as are triggering, moral interpretations of history and social inequality in contemporary Tanzania.

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Introduction—The redemptive moment: HIV treatments and theproduction of new religious spaces

Cited by 48 publications

References 35 publications

Taking it to the Pulpit: Repositioning FBOs as Critical Agencies in the HIV/AIDS Response in South Africa

Taking it to the Pulpit: Repositioning FBOs as Critical Agencies in the HIV/AIDS Response in South Africa

Medicinal Herbs Used by Hiv-Positive People in Lesotho

Claiming Territory: Medical Mission, Interreligious Revivalism, and the Spatialization of Health Interventions in Urban Tanzania

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