Traditional African1 Beliefs and Customs: Implications for AIDS Education and Prevention in Africa

Dyk, Alta C. van

doi:10.1177/008124630103100208

Cited by 67 publications

(49 citation statements)

References 17 publications

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“…Further, more urban than non-urban students believed that "One can get HIV through witchcraft". This finding is contrary to what [13] noted that witchcraft is believed to be the causal agent in HIV transmission and AIDS in many African countries, especially among rural poor or least-educated people. However, adolescents undergoing socio-cultural change in urban contexts may increasingly recur to witchcraft beliefs [14].…”

Section: Discussioncontrasting

confidence: 99%

HIV/AIDS Knowledge and Sexual Behavior Among Junior Secondary School Students in South Africa

Peltzer¹,

Promtussananon²

2005

J. of Social Sciences

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Abstract:The aim of the study was to assess HIV/AIDS knowledge and sexual behaviour among junior Secondary School students in South Africa using a cross-sectional survey design. The sample consisted of 3150 students, with 44.1% were male and 55.9% female students. Their mean age was 15.75 yrs (SD=1.61) ranging from 13 to 24 years chosen from 150 schools in South Africa. Results indicate that 46% of the 16 year-old males and 20% of the 15.5 year-old females had already been sexually active. At first sex 63.8% of the male and 78.7% of the female students indicated that they had used a condom, but almost half (44%) of those who had had sex before had not used a condom at last sex. One quarter of the students (25.6%) indicated that they had had sex with someone much older than them (above 30 yrs), which was significantly higher among female (31.2%) than male students (22.9%) and significantly higher among non-urban (28.4%) than urban (17.2%) students. Twentyseven percent of the students reported that they had sex for the exchange of gifts. At an average age of 15.75 years the number of self-reported lifetime sex partners was for more than half of respondents, more than one partner. Further, the study found that knowledge of HIV/AIDS was poor in some areas and more satisfactory in other areas, but generally was not satisfactory enough to sustain adequate HIV/AIDS response in a context of high and widespread HIV/AIDS prevalence. Gender, tendency to use condoms and being sexually active had no significant relationship to levels of knowledge. HIV/AIDS knowledge was significantly higher in urban than in non-urban schools.

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Section: Discussioncontrasting

confidence: 99%

HIV/AIDS Knowledge and Sexual Behavior Among Junior Secondary School Students in South Africa

Peltzer¹,

Promtussananon²

2005

J. of Social Sciences

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“…Given this context and drawing on other studies (e.g. Van Dyk 2001;Verheij 2007;Sigamoney 2009), the suggestion is that, instead of trying to eliminate traditional beliefs and practices, HIV/AIDS education and prevention strategies should accept and respect these forms of representation as long as they are not harmful to the people's health. However, when traditional practices are perceived to contribute to the spread of HIV/AIDS, effort should be made in order to make them safer, as is the case of widow cleansing.…”

Section: Closing Remarksmentioning

confidence: 99%

Language practices in radio programs on HIV/AIDS: A call for culturally-sanctioned ways of communication

Chimbutane

2013

SPiL Plus

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Mozambique is one of the African countries hardest hit by the HIV epidemic, with 2010 data showing a prevalence rate of 11.5% among adults (Instituto Nacional de Saúde (INS), Instituto Nacional de Estatística (INE) and ICF Macro 2010). The effect of the pandemic on the country's human development and related economic growth is potentially devastating as HIV and AIDS are most prevalent in adults in their productive prime. Through specialised programs, the media have been playing a key role in education initiatives aiming at reducing the infection rate in the country. Amongst other things, these programs have revealed a number of linguistic and sociolinguistic patterns which are worth being investigated. Considering HIV/AIDS radio programs broadcast in Changana, I show how Changana speakers have been developing their language as well as reinventing their discourses in order to respond to these new context-specific communicative demands. In this paper, I consider some of the communication strategies used, including the coinage of terminology and the engineering of socially appropriate ways of talking about sexuality and sexually transmitted diseases in public spaces.

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“…Traditional African healing systems exist in parallel with Western healing approaches (Van Dyk, 2000). The integration of these concepts has been promoted (Moodley & West, 2005), and interest in indigenous African healing systems has been established (Madu, 2003;Mpofu et al, 2011).…”

Section: Culture In Therapeutic Interventions In South Africamentioning

confidence: 99%

“…CWFs were conscious of culture-specific belief systems (Eagle, 2004) and their own cross-cultural competences (Hickson & Christie, 1989). They recognised a connection between CW and cross-cultural expectations and belief and healing systems (Van Dyk, 2000), and therefore promoted a cross-cultural CW approach: combining family therapeutic and traditional healing approaches (Moodley & West, 2005).The findings showed that CWFs identified 'the soul' as an important theme (Cohen, 2006;Van Kampenhout, 2003), and that conscience, belonging, balance and hierarchy, and existence were concepts that simultaneously influenced and derived from the principles of CW (Cohen, 2006). Illness, symptoms, victimhood and perpetratorhood, fostering, adoption and couple problems (Hausner, 2008;Ruppert, 2000;Weber, 1994) also numbered among the important themes in South African CW.…”

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confidence: 99%

Exploring Cultural Issues for Constellation Work in South Africa

Mayer

Viviers

2015

ANZ J of Family Therapy

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Constellation work is a therapeutic and counselling intervention recognised in Germany and other European countries since the 1970s. Various scientists and practitioners have contributed to its theoretical and practical development, and research on the subject has increased over the past few years. However culture in constellation work has received little research attention and has not been empirically studied in African contexts. The aim of this article is to reflect on culture and its influence on constellation work in multicultural, post-apartheid South Africa. An empirical qualitative research approach within the phenomenological paradigm was adopted. Six constellation facilitators were interviewed with indepth and field notes taken during participative observations of constellation workshops. The findings provide insight into culture in constellation work in the South African context. Theoretical and practical recommendations for scientists and therapy practitioners working with systemic interventions like constellation work are provided.Keywords: constellations, culture, South Africa, post-apartheid, emic perspectives, qualitative research, family therapy Key Points 1 Constellation work (CW) is a therapeutic intervention that integrates aspects of family systems therapy. 2 The concept of culture has hardly been addressed in CW research. 3 Culture impacts on CW in terms of topics and key issues. 4 CW in South Africa can contribute to the improved understanding of members from different cultural groups. 5 CW is a cross-cultural approach to achieve healing, well-being and mental health.Culture is an aspect of diversity that places particular emphasis on the differences between individuals and members of groups belonging to various cultures and races, and between individuals of different genders and ages (Mayer, 2011). It is an important aspect of therapeutic and counselling interventions, shapes individuals' perceptions and interpretations (Ross, 2007), determines a person's goals, and influences the transmission and interpretation of messages (Gudykunst, 2005). Therapists, counsellors and constellation work facilitators (CWFs) can benefit from understanding the cultural influence of experiences and interpretations in counselling and group intervention settings.Family constellation work is a therapeutic group process that integrates components of family systems therapy (Schweitzer, Bornhäuser, Hunger & Weinhold, 2012;Weber, 2007;, existential phenomenology and ancestral beliefs (Cohen, 2006;Mayer & Hausner, 2015). It has become an international interdisciplinary movement, starting with the pioneering work of Bert Hellinger in the 1970s, and has gained the interest of European psychologists, family therapists and counsellors (Stiefel, Harris & Zollmann, 2002). Constellation work (CW) has been defined from cultural and inter-disciplinary perspectives (Levine, 2005;Payne, 2005;Ruppert, 2000;Schusterman, 2003;Van Kampenhout, 2003) and in this article is presented as a therapeutic intervention.In South Africa rese...

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Traditional African1 Beliefs and Customs: Implications for AIDS Education and Prevention in Africa

Cited by 67 publications

References 17 publications

HIV/AIDS Knowledge and Sexual Behavior Among Junior Secondary School Students in South Africa

HIV/AIDS Knowledge and Sexual Behavior Among Junior Secondary School Students in South Africa

Language practices in radio programs on HIV/AIDS: A call for culturally-sanctioned ways of communication

Exploring Cultural Issues for Constellation Work in South Africa

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