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 publication, she recounts her event between this rural inhabitants who lived below the shadow of HIV/AIDS. Spanning a interval that begins earlier than antiretrovirals have been available to a time whilst those remedies have been ultimately used to deal with the ailing, this robust account of a negative disorder and the groups which it impacts specializes in the binds among anguish and kinship in South Africa.** [C:\Users\Microsoft\Documents\Calibre Library]
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Additional info for AIDS, Intimacy and Care in Rural KwaZulu-Natal: A Kinship of Bones
The ways in which ideas of pollution were submerged in his story have already been mentioned. Information in relation to fear attached to bodily fluids resulting in stigma was gathered obliquely across many social contexts in the region. One setting included the hospital where I, together with a group of home-based carers, observed nurses deliberately ignoring patients who wanted to relieve themselves. In reflecting on their time spent in the hospital assisting patients, home-based carers recounted stories in which nurses were astonished by their quick response in cleaning AIDS patients who had become incontinent, and in which nurses told them of the ‘necessity’ of wearing three pairs of gloves in handling patients in order to protect themselves.
HIV and AIDS exacerbated family fears in relation to migrancy, as a son or daughter could return home to die ignominiously of an affliction that brought disrepute to the family concerned. The death of a breadwinner cut off the continuity of a homestead in tangible ways. Michael Herzfeld (2001: 218, 1992) writes of the social production of indifference – ‘the production of callous disregard of large-scale suffering’. As Veena Das (1996 cited in Herzfeld 2001: 219) argues, anthropologists are challenged with the task of rendering suffering meaningful in a context where bureaucratic systems often justify exclusion of certain categories of people and therefore cannot recognize their suffering.
On the 10th of February 2004, I met Sibongile once more. She was suffering the loss of her brother greatly and had no one with whom to speak of her anger in relation to the fracturing of family relationships attendant upon his illness and death. She insisted that, although she was the only family member who cared for her brother before his death, family members were now fighting over his possessions. Her mother had recently called her to a dispute over one of his television sets. Sibongile refused to go, saying that having her brother’s possessions was not important to her.
AIDS, Intimacy and Care in Rural KwaZulu-Natal: A Kinship of Bones by Patricia C. Henderson