By Anders Breidlid, Austin M. Cheyeka, Alawia Ibrahim Farag
This quantity is the results of educational cooperation among students in Norway, Sudan, Zambia, and South Africa associated with a master's application in foreign schooling and improvement. It attracts upon reports conducted in Sudan, Zambia, Namibia, and South Africa. lots of the chapters care for the HIV/AIDS pandemic in a number of methods. simply because adolescence are the gang so much liable to HIV/AIDS, some of the chapters speak about the complicated discursive areas that formative years inhabit and navigate, and the place the interlocking recommendations of social identification, strength, inequality, sexuality, vulnerability, and resilience are introduced jointly. some of the chapters talk about the HIV/AIDS pandemic when it comes to indigenous knowledges and argue for together with indigenous knowledges within the struggle opposed to the pandemic. The recommendation to incorporate indigenous knowledges opens house for a extra diverse, holistic, and finished method of the pandemic. The booklet invitations readers to discover the oppressive and infrequently harmful socioeconomic state of affairs that many formative years in sub-Saharan Africa adventure, additionally past the HIV/AIDS pandemic. Chapters on highway early life in Namibia and early life in a township in Cape city speak about the customarily inventive coping mechanisms hired via early life to flee or mitigate the oppressive events they locate themselves in.
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Extra resources for Perspectives on Youth, HIV/AIDS and Indigenous Knowledges
At the root of in-depth interviewing was an interest in understanding the experience of other people and the meaning they make of the experience (Seidman, 1998) of HIV/AIDS. My respondents included six diviners and herbalists (ng’anga), commonly referred to in Zambia as “witchdoctors,” with professed expertise in issues of witchcraft. These were used as informants in my endeavor to triangulate my data. My questions focused on the experiences, beliefs, and feelings of the respondents concerning witchcraft and HIV and AIDS.
Chameleon There are two ways the chameleon is used. The first is when it is put in a bottle with a little opening on the lid for air, but no food in it. The chameleon starves to death, just as the victim is expected to die. Sometimes a witch or sorcerer may kill a chameleon, dry it, and pound it up, and then add it to the victim’s food. Upon eating it, the person will begin to waste away and eventually die. Another method is to mix a dead chameleon with some muti and bury it in the yard of the intended victim.
In October 2005, I discovered that I’d lost about ten percent of my body weight. My normal body weight was 83 kilograms. I lost about 13 kilograms and I started feeling tired whenever I did a small job. I couldn’t walk a long distance without taking a rest. I started having general malaise and weakness. I had endless malaria-like fever and I developed chest pains. At night I spent about half my sleep time coughing, especially around four in the morning. I had night sweats and high temperatures.