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AIDS:”Traditional healers are an untapped resource of great potential”

In a recently published doctoral dissertation at the University of Helsinki, anthropologist Perpetual Crentsil provides 13 recommendations on how to fight AIDS. Crentsil has been on fieldwork among the Akan in the coastal south and forest zone of Ghana:

It seems reasonable to expect that where deaths from AIDS are common, people would be worried and would attempt to prevent infection by abstinence or protecting themselves. However, new infections indicate that campaigns to educate and create more awareness are not having the optimal effect.

The ill effects of the disease necessitate a radical approach, Crentsil writes and suggests among other the following measures:

– Campaign strategies need radical changes in order to portray their urgency in sending strong messages about the seriousness of the disease. Alternative modes of educating people could be adopted, such as the use of traditional or supernatural concepts — ‘bad’ death and non-creation of ancestors.

– There should be more posters and billboards about the disease. Owing to the high level of non-Western education in the rural areas, the posters should be more pictorial than textual. Again, as this study found, the posters seem to be concentrated in the cities and major towns. More need to go to the rural areas too.

– It is important that pharmaceuticals make the medication for HIV/AIDS cheap enough for poor countries; in this way biomedicine would claim more control over other medical systems.

– Traditional healers are an untapped resource of great potential, as I have suggested elsewhere (Crentsil 2002). They could be integrated into the country’s medical system, properly regulated and redefined to provide important outlets for networks dedicated to the campaign against HIV/AIDS in remote areas. After all, the model of the ‘health care system’ is meant to be universally applicable.

(…)

– The role of the media is important. (…) My observations in the field were that even in the urban areas where many people have television sets, the majority choose to watch music and drama instead of HIV/AIDS programmes. Although not statistically proven, it is believed that people find HIV/AIDS programmes too boring. Soap operas on HIV/AIDS could be encouraged by the media houses. (…)

– The family needs to reform itself as a socialising unit. Parents should be able to speak against their children’s questionable lifestyles. In this period of risks of infection, the lineage needs to assume its role as what I call an informal ‘health promotion agency’ by conducting thorough investigations of prospective partners for their young members. This, in my opinion, could be a major deterrent to many young people who may be engaging in unhealthy lifestyles.

(…)

– I support the churches’ insistence on HIV test before they conduct marriage between couples, if that will make people sit up. I suggest that churches (the spiritualist ones and others) should make issues about the disease a major part of their preaching in worship sessions. (…) I support abstinence by those who are not married (not merely because I am a Catholic). For married couples, being faithful should be a strong message to them. It is only when abstinence and fidelity cannot be practised that people would need to adopt the condom culture.
(…)

>> download the thesis

SEE ALSO:

Male circumcision prevents AIDS?

The emerging research field of medical ethnomusicology: How music fights AIDS

“There’s no AIDS here because men and women are equal”

Cultural values and the spreading of AIDS in Africa

In a recently published doctoral dissertation at the University of Helsinki, anthropologist Perpetual Crentsil provides 13 recommendations on how to fight AIDS. Crentsil has been on fieldwork among the Akan in the coastal south and forest zone of Ghana:

It…

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For Open Access: “The pay-for-content model has never been successful”

Open Access to anthropology journals? “How to find the money to publish journals if one doesn’t make readers pay?”, opponents of Open Access would ask. But as Alex Golub explains in an article in Anthropology News April: The “reader-pays” model for funding publications (f.ex. membership fees) by the American Anthropological Association has been broken for a long time. “The choice we are facing”, he writes, is not that of an unworkable ideal versus a working system. It is the choice between a future system which may work and an existing system which we know does not”:

The AAA can develop a publishing program that can run in the black, but in order to do so it must take on board the central insight of the open access movement—that journals become more affordable (and open access becomes a more realistic option) when you lower production costs.
(…)
Advocates of open access argue that we can reduce the production costs of journals by up to two orders of magnitude by using free open source software to edit them, and using small-run printon-demand solutions. These cost savings could then be used to free journals from having to charge readers to view their content.
(…)
In order for us to develop less costly and more open publishing, we need to question some of our assumptions about how our publishing program works and how successful it has been.
(…)
It means moving beyond the idea that our current reader-pays model is somehow more “realistic” than open access alternatives.

Golub also criticizes the decision making process within the AAA. Although the AAA should have redesigned their website in time for the San José meetings in November 2006, nothing has happened yet:

If we can not redesign our website in a timely manner, how are we to reinvent our publishing program in a electronic age?

>> download the article (pdf, 125MB )

>> discussion on this article Savage Minds

SEE ALSO:

2006 – The Year of Open Access Anthropology?

New Open Access Anthropology Website, mailinglist, chat and t-shirts!

Open Access: “The American Anthropological Association reminds me of the recording industry”

Success in publishing defined by quality? Anthropology Matters on “The Politics of Publishing”

Open Access to anthropology journals? "How to find the money to publish journals if one doesn’t make readers pay?", opponents of Open Access would ask. But as Alex Golub explains in an article in Anthropology News April: The “reader-pays” model…

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Omertaa – Open access journal for Applied Anthropology

(via Moving Anthropology Student Network) Another new anthropology journal and of course with open access for everybody: Omertaa, journal for Applied Anthropology. It was launched in January 2007 and is an international peer reviewed journal, associated with the organisation Expeditions, Research in Applied Anthropology.

The goals of the Omertaa journal are:

* To be a forum for anthropologists working in- and outside universities.
* To encourage a bridge between practice inside and outside the university
* To explore the use of anthropology in policy research and implementation.
* To serve as a forum for inquiry into the present state and future of anthropology in general.

As Sam Janssen explains in the introduction of the first volume: One of the main objectives of the journal is, to bring the knowledge and craftmanship of social and cultural anthropology back where it should come from: the field.

It seems to be a journal in the making. As of today, their editorial board only consists of two people. Marc Vanlangendonck is the Chied Editor.

The first volume is based on field research on Gozo, the sister island of Malta. The second volume will be about”Development work and the anthropological focus”.

SEE ALSO:

Focus Anthropology – another online journal!

Anpere – New Open Access Anthropology Journal

New Open Access Journal: After Culture – Emergent Anthropologies

2006 – The Year of Open Access Anthropology?

(via Moving Anthropology Student Network) Another new anthropology journal and of course with open access for everybody: Omertaa, journal for Applied Anthropology. It was launched in January 2007 and is an international peer reviewed journal, associated with the organisation…

Read more

Focus Anthropology – another online journal!

The journal has existed for a few years already but it seems to be one of the many hidden treasures on the web. It’s called Focus Anthro and is an peer-reviewed undergraduate anthropology journal at Kenyon College, Ohio.

Lots of interesting papers to explore, among others The Concept of Tribe in Sub-Saharan Africa by Meghan Schaeffer that refers to our discussion of the term tribe in a recent post (it was by googling the book that Alex Golub recommended that I’ve stumpled upon this journal)

>> visit Focus Anthropology

The journal has existed for a few years already but it seems to be one of the many hidden treasures on the web. It's called Focus Anthro and is an peer-reviewed undergraduate anthropology journal at Kenyon College, Ohio.

Lots of…

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Panic, joy and tears during fieldwork: Anthropology Matters 1/2007 about emotions

How to understand religious experiences when you have not ‘experienced’ the experiences? What is the function of emotions in the anthropological research process? Do emotions operate as ‘anthropology’s taboo’? Or are they key tools in our understanding and openings to our ‘informants’? And what are the effects of the emotional appeal of human rights activism on the resulting work?

The new issue of Anthropology Matters – one of the few online journals in anthropology – focuses an very interesting topic: Emotions – both as a state or research method during fieldwork and object of study. Editor Ingie Hovland writes in her introduction:

Emotions are inextricably tied up in our anthropological research and writing-in our apprehensive anticipation of the field, our feelings of helplessness once there, our anger at ‘informants’, our moments of panic, exuberance or exhaustion, our joy over the development of meaningful relationships and our excitement when we are ‘struck’ by something, and the despair, resignation or satisfaction that accompany writing up.

Yet these emotions are often dismissed in a number of curious ways: frequently left out of anthropological research methods courses, frequently edited out of ethnographic texts, admonished when they slip into PhD seminars, in general confined to personal fieldnotes, at times turned into jokes or asides, and at other times treated with uncertainty, embarrassment or silence.

How has this state of affairs come about? Is it only due to anthropology’s over-reliance on the Western academy and its Enlightenment split between knowing and feeling, turning emotions into the dangerous ‘other’ of knowledge? Or does it go beyond the question of hierarchies of knowledge and probe into the regulatory regimes of the anthropological community itself, turning emotions into an object of discipline?

>> overview over all articles in Anthropology Matters 1/2007

As we remember, blogger Antropyton, currently on fieldwork in Nicaragua has been very open concerning her emotions recently.

How to understand religious experiences when you have not 'experienced' the experiences? What is the function of emotions in the anthropological research process? Do emotions operate as 'anthropology's taboo'? Or are they key tools in our understanding and openings…

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