By Patricia C. Henderson
Patricia C. Henderson, a South African anthropologist, resided from March 2003 to February 2006 in Okhahlamba, a municipality within the South African province of KwaZulu-Natal. during this booklet, she recounts her adventure between this rural inhabitants who lived less than the shadow of HIV/AIDS. Spanning a interval that starts off earlier than antiretrovirals have been on hand to a time while those remedies have been eventually used to take care of the unwell, this strong account of a poor affliction and the groups which it impacts specializes in the binds among pain and kinship in South Africa.** [C:\Users\Microsoft\Documents\Calibre Library]
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Additional resources for AIDS, Intimacy and Care in Rural KwaZulu-Natal: A Kinship of Bones
Prior to the availability of antiretroviral treatment, notions of social and bodily coherence could not be upheld in a context of death on such a large scale. The literal and figurative dangers attached to the body’s fluids were powerfully experienced in a context of AIDS, where transmission was precisely due to the permeability of bodies and the communication of fluids between sexual partners and between the ill and their caretakers. Social worlds dictate which social categories of people may touch whom and in what ways.
Met with fierce opposition, and taking into consideration the considerable costs of relocation, the plan was thankfully jettisoned (Wright & Mazel 2007: 140). Nevertheless, 3000 people on Ngwane reserve and freehold land were forced to move with the construction of Woodstock Dam (SPP 1983: 293), built in 1979, to increase water supplies to the industrial heartland of the country, the Witwatersrand. The KwaZulu homeland government, with jurisdiction over Ngwane territory, deposed and exiled the Ngwane chief, Tshanibeswe Hlongwane, who supported the resistance against the removals in which some people died.
It also provides the necessary illusions of permanence, endurance and inviolability. (Ibid: 10-11)1 The chapter marks both the sufferings of the flesh and the ways in which cultural understandings around HIV and AIDS in Okhahlamba at times increased the suffering of those dying of AIDS due to social isolation, and to the attachment of ideas of physical and moral pollution to those who were ill. Prior to the availability of antiretroviral treatment, notions of social and bodily coherence could not be upheld in a context of death on such a large scale.