Resisting Global AIDS Knowledges: Born-Again Christian Narratives of the Epidemic from Papua New Guinea

Eves, Richard

doi:10.1080/01459740.2011.594122

Cited by 23 publications

(8 citation statements)

References 30 publications

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“…Purely translating scientific facts or existing health education material into a local -in this case Afar -language will not be enough (Eves 2012). There is need for understanding of a community's history and worldview by creating respectful dialogues with them (Eves 2012). This has often been neglected in Afarland.…”

Section: Discussionmentioning

confidence: 97%

‘They were about to take out their guns on us’: accessing rural Afar communities in Ethiopia with HIV-related interventions

Both

Etsub²,

Moyer

2013

Culture, Health & Sexuality

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Although pastoralists are a significant proportion of the rural population in many African countries, they are often underserved with regard to health-related interventions. This paper presents data on an effort to provide information about HIV prevention and treatment to Afar people living in remote, northeastern Ethiopia. Using an evidence-based approach, we worked together with the National Network of Positive Women Ethiopians to build relations with Afar communities to design and test an intervention to improve HIV awareness. In this study we observed how multi-directional, local level perceptions--of Afar regarding HIV and existing health-related interventions, of staff from organisations regarding Afar and of the researchers conducting this study regarding Afar--shape the ways in which health-related interventions are offered to Afar and how these are understood by them. While the Afar people express a desire for culturally appropriate HIV-related interventions, few such initiatives have reached them to date. Organisations working in the area often believed that Afar people did not want to accept HIV and were therefore not responsive to their interventions. We argue that the specific history of the Afar people and how this affects their understanding of HIV needs to be better understood and integrated into HIV interventions.

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Section: Discussionmentioning

confidence: 97%

‘They were about to take out their guns on us’: accessing rural Afar communities in Ethiopia with HIV-related interventions

Both

Etsub²,

Moyer

2013

Culture, Health & Sexuality

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“…Fundamentalist Christian communities are common in PNG, and there is a growing recognition of the importance of understanding the different frameworks people use in explaining their world. 33,34 The reluctance to participate that we encountered could conceivably recur in future survey efforts, and in any attempts to deliver community-based trachoma elimination interventions. Spending more time in dialogue with communities will be necessary to appropriately foster trust.…”

Section: Discussionmentioning

confidence: 99%

Population-Based Trachoma Mapping in Six Evaluation Units of Papua New Guinea

Macleod

Pahau

et al. 2016

Ophthalmic Epidemiology

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Purpose: We sought to determine the prevalence of trachomatous inflammation – follicular (TF) in children aged 1–9 years, and trachomatous trichiasis (TT) in those aged ≥15 years, in suspected trachoma-endemic areas of Papua New Guinea (PNG). Methods: We carried out six population-based prevalence surveys using the protocol developed as part of the Global Trachoma Mapping Project. Results: A total of 19,013 individuals were sampled for inclusion, with 15,641 (82.3%) consenting to participate. Four evaluation units had prevalences of TF in children ≥10%, above which threshold the World Health Organization (WHO) recommends mass drug administration (MDA) of azithromycin for at least three years; Western Province (South Fly/Daru) 11.2% (95% confidence interval, CI, 6.9–17.0%), Southern Highlands (East) 12.2% (95% CI 9.6–15.0%), Southern Highlands (West) 11.7% (95% CI 8.5–15.3%), and West New Britain 11.4% (95% CI 8.7–13.9%). TF prevalence was 5.0–9.9% in Madang (9.4%, 95% CI 6.1–13.0%) and National Capital District (6.0%. 95% CI 3.2–9.1%) where consideration of a single round of MDA is warranted. Cases of TT were not found outside West New Britain, in which four cases were seen, generating an estimated population-level prevalence of TT in adults of 0.10% (95% CI 0.00–0.40%) for West New Britain, below the WHO elimination threshold of 0.2% of those aged ≥15 years. Conclusion: Trachoma is a public health issue in PNG. However, other than in West New Britain, there are few data to support the idea that trachoma is a cause of blindness in PNG. Further research is needed to understand the stimulus for the active trachoma phenotype in these populations.

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“…Although the Lelet have long had recourse to Christian understandings of illness (such as God’s punishment for sin) and healing (particularly prayer), their turn to Pentecostalism is reconfiguring both their understanding of illness and the realm of therapy (see also Kelly‐Hanku et al, 2014, p. 108; Kelly‐Hanku et al, 2018, p. 1458). Increasing emphasis is laid on illness being a sign of God’s punishment, both in individual cases of illness and in wider epidemics, such as HIV (Eves 2003; 2012). There is now more reliance on forms of Pentecostal healing than on magical forms, and these are increasingly seen as mutually exclusive, with the latter being challenged more often 2 .…”

Section: Pentecostal Healingmentioning

confidence: 99%

“…In addition to prayer and conversion, there are some specialised forms of Pentecostal healing, including one referred to as the ‘water of life’. As I have written about this at length elsewhere, I will not repeat much of the detail here (Eves, 2008; 2010b; 2012). The water of life was introduced to the Lelet in 1997 by a married couple who had obtained it from a woman who had received it as a gift from God for her righteousness in the face of the suffering she had endured from an abusive and drunken husband.…”

Section: Pentecostal Healingmentioning

confidence: 99%

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The perils of ‘yo‐yo’ thinking: Positioning culture in Pentecostal healing

Eves

2020

Australian J of Anthropology

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Like other Pentecostals, the Lelet of central New Ireland, Papua New Guinea, are urged to reject significant aspects of their cultural tradition in order to become born-again Christians. Most Lelet Pentecostals say that all use of magic must be abandoned. I use the example of healing to show how commitments to break with the past are influenced by life's exigencies, such as illness. Pragmatic responses to illness may see people move between forms of therapy that are considered mutually exclusive-that is, between Christian healing and magic. Some judge this wavering derisively as "yo-yo" thinking. I suggest that a more subtle and open-minded appreciation of the Pentecostal stress on breaking with the past is to see this as situational-that is, as necessarily influenced by contingencies. Despite the rhetoric of absolute rupture being widely proclaimed, putting this into practice while negotiating the exigencies of life is a decidedly more complex and fluid matter. Lelet pragmatism sometimes stands in the way of the radical idealism of Pentecostalism.

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Resisting Global AIDS Knowledges: Born-Again Christian Narratives of the Epidemic from Papua New Guinea

Cited by 23 publications

References 30 publications

‘They were about to take out their guns on us’: accessing rural Afar communities in Ethiopia with HIV-related interventions

‘They were about to take out their guns on us’: accessing rural Afar communities in Ethiopia with HIV-related interventions

Population-Based Trachoma Mapping in Six Evaluation Units of Papua New Guinea

The perils of ‘yo‐yo’ thinking: Positioning culture in Pentecostal healing

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