13.10.2015

Traditional hiv treatment news

Our South Africa project teaches HIV prevention to traditional health practitioners, who are often the first source of information and treatment for older people and their families.
Traditional health practitioners (also known as traditional healers) are an important source of health information for older people all over Africa. This is because they are often excluded from training sessions on HIV, putting themselves and their clients at risk.
With our affiliate Muthande Society for the Aged (MUSA), we are working in Kwa-Zulu Natal province, where there are more than 1,000 traditional health practitioners. These health practitioners attend workshops where they learn how HIV is spread, how to prevent transmission between health practitioner and client, how to provide emotional support and when to refer clients to other health facilities. To improve the availability of HIV and AIDS information and care services to older people in six communities in Kwa-Zulu Natal. To develop a "code of conduct" with traditional health practitioners which they voluntarily adopt. John Mabasa is a 57-year-old traditional healer who receives regular training in HIV prevention.
What we're doing to alleviate the impact of HIV and AIDS in Ethiopia, Kenya, Uganda and Tanzania. The number of people living with HIV worldwide has increased exponentially since the 1980s and as of 2004, over 20 million people had died of AIDS. This essay will discuss information provided by scholarly sources, many in the form of journal articles or books written by anthropologists and other experts on the subject of the HIV epidemic and traditional religions in Sub-Saharan Africa.
One specific example that will be used to discuss religion’s role in the HIV epidemic in Sub-Saharan Africa is the effect witchcraft and the beliefs associated with it contribute to increased infections. According to some witchcraft beliefs, curing HIV would mean expelling the disease, or the poison, from your body through sexual emission.
In contrast, modern medicine focuses solely on the physical treatment of a disease with treatment being based on observable signs and reported symptoms.
Today, westerners are pushing for the integration of modern medicine into Sub-Saharan Africa. Besides spiritual reasons, individuals will favor traditional medicine over modern treatment due to high costs and low availability.
For the purpose of this essay however, through the specific examples of religion in South Africa, it is clear that some religions are contributing to increased infection and decreased prevention of HIV. 2007 Use of traditional medicine by HIV-infected individuals in South Africa in the era of antiretroviral therapy. Traditional birth attendant Hauwa Saliu listens to fetal heart sounds under the supervision of Faustina Ajayi, a nurse-midwife.A Few women in Niger state, Northern Nigeria, have access to obstetricians or other trained health care workers. Get email updates To receive email updates about this page, enter your email address: Enter Email Address Submit Button What's this? During the dialogue, they agreed to stop fleecing money from unsuspecting and desperate AIDS patients by lying to them that they have the cure. Elizabeth Birungi an official from PROMETRA (Promotion of Traditional Medicine) a non-state organization that advocates for the promotion and preservation of traditional medicine, said that they as herbalists are ready to take part in the prevention of AIDS infection among the young girls.
Some of the traditional healers fom Mukono who attended the dialogue at Hotel African Wednesday.
Christine Ayella, a traditional healer from Gulu said that she is going to start incorporating guidance and counseling to AIDS patients and also provide referral services to the patients. They also asked for testing kits to be availed to them such that they can subject each of their clients to an HIV test. Nantulya asked the healers to also champion the fight against archaic traditional norms of widow inheritance and child marriages in order to stop the upsurge of HIV among young girls. She also asked them to stop using the same sharp blades on all patients and warned them against having sex intercourse with their clients under the pretext of cleansing them.
The 2014 UNAIDS report on the status of AIDS among adolescent girls and young people in Eastern and Southern Africa revealed that 570 girls between the ages of 15-24 get infected weekly in Uganda. However, the healer’s distrust causes them to fear that western medical practitioners will steal the herbal remedies and sell them as pharmaceutical antibiotics, said Mokaila.
South Africa's denial of AIDS and President Mbeki's belief that AZT is poisonous, and instead, reliance on traditional healing, has led it to be the number one most HIV-infected country in the world. It was only through the work of people like Zackie Achmat and TAC, and support from Nelson Mandela, WHO's AIDS Division Chief Jim Yong Kim and Stephen Lewis, the UN Special Envoy on AIDS in Africa, who broke diplomatic ranks and called the South African government "obtuse, dilatory and negligent" that change finally came.
There is no success against fighting or managing AIDS using traditional African medicine, although it certainly has its merits elsewhere.
It is a tragedy that the denial of anti-retroviral drugs to South Africans has led to so many deaths.
EmpowHER Founder & Chairman Michelle King Robson shares her own personal health story and explains why women need to advocate for their own health and wellness! This site complies with the HONcode standard for trustworthy health information: verify here.
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As a traditional healer, and a certified pastor, I see many patients who are scared to go to the clinics as they fear the public stigma. Since we move with the times, protecting myself, my family and my patients at a time where HIV knows no boundaries, it is important to inform my patients, guide them, as well as use preventative measures when treating them. I have learnt I must wash my hands before I attend to my patient, that I must always put gloves.


Experts such as Adam Ashforth, Peter Delius and Robert Garner explore the ways in which religion impacts the HIV epidemic specifically in South Africa, which will be discussed in the first two examples of our essay. Ashforth (2002) reports some men will go have sex with another women just to “expel” their witchcraft, then return to have sex with their girlfriend or wife. In South Africa, 80% of people identify as Christian and only 5% identify as other religions (Squire, 2007: 155).
In a cross-correlational study conducted in South Africa, researchers looked at the views and beliefs that exist about antiretroviral therapy. With such a large role, it is one of the greatest influences on an individual’s decision-making and the interpretation of the disease. For example, there are ways in which religion has reached out to some people in Sub-Saharan Africa to promote safe sex practices as well as seeking testing, treatment, and care for HIV. Beliefs associated with witchcraft are contributing to stigmas surrounding the disease, as well as misunderstandings and misconceptions about how to prevent and treat the disease. This was seen through the numerous questions directed to the invited guests concerning HIV. Vinand Nantulya and the country director UNAIDS, Musa Bundugu, asked the healers to lead by example through subjecting themselves first to an HIV test before preaching the gospel to the clients.
Carol Nakkazi, a community health consultant with Uganda AIDS Commission asked the healers to stop lying to patients that they have a cure for AIDS but instead should counsel and refer them to hospitals. As traditional African medicine continues to be the main form of health care in Africa, western medicine strives to find a middle ground where the two practices can exist while successfully treating illnesses.
It was not until 2006 when deputy health minister Nozizwe Madlala-Routledge stepped forward and said the government had been "in denial at the highest levels" about the success of ARVs that change finally began. To suggest so at this point, when life-saving ARVs are finally becoming available in large quantities to most African countries, is a huge step backward. It should be absolutely obvious to anyone that traditional African medicine has no healing affect on the HIV virus. Many of our writers are speaking from personal experience, and what's worked for them may not work for you.
I have also learned to sterilize my equipment and label my muthi bottles properly, to have separate coloured labels for drinking medicine and chatha (non drinking) medicine. This essay will explore both the ways in which religions such as witchcraft and Christianity in South Africa contribute to the decreased use of preventative measures to protect against HIV and the increased prevalence of stigma surrounding the disease.
In addition, Jacob Homsy et al and Tonya Taylor’s research concerning HIV and traditional religions in Sub-Saharan Africa will be discussed when presenting the third example used to prove the thesis that religion does in fact play a detrimental role in the spread of HIV in this region. For obvious reasons, this contributes to the widespread infection of especially women in South Africa because not only are many wives and girlfriends affected, but other women as well (132). Garner (2000) reports that Christianity is the dominant religion in South Africa and half of South Africans attend worship once a week (46). There has been huge conflict between which treatment should be used in this region: traditional versus modern. In a correlational study data was collected through interviews with 81 traditional healers in Botswana. Through questionnaires, 105 patients were surveyed, 29% percent were using antiretroviral at the time the study was conducted.
Spirituality is one of the main reason why the majority of those infected will choose traditional methods. This essay does not address the ways in which religion could also contribute to the prevention of HIV infection, especially due to the fact that many people are practicing in their religions in this region, whether it is traditional religions, Christianity or others. In addition, Christianity in South Africa not only influences women to be submissive to their sexual partners, but also plays a detrimental role in the rare usage of condoms. For rural families with limited resources, traditional birth attendants (TBAs) have played a vital role in helping women deliver their babies. With Guatemala suing John Hopkins Hospital and US + European Doctors for medical studies in the 60's, 70's and 80's that spread diseases including HIV, I wouldn't be shocked if the Afrikaner gov't. Their articles are not a substitute for medical advice, although we hope you can gain knowledge from their insight.
UNAIDS (2011) reported that as of 2009, out of the total number of people living with HIV worldwide, 34% lived in this region. In addition, some traditional religions in Sub-Saharan Africa promote traditional methods of healing instead of modern medicine, which has proven to be significantly less effective, therefore contributing to the high rate of new infections each year. Many of the scholars cited in this essay have done research within countries such as South Africa and Zimbabwe, conducting personal interviews with HIV-positive persons, as well as with healthcare workers and religious leaders.
In addition to specific practices that are a direct result of beliefs that come out of witchcraft in South Africa, witchcraft leads to silence and discretion because no one wants to admit to their status. Christian women are supposed to be submissive of their husbands, which many times, results in rare use of condoms because women do not have the power to insist upon safe sex (Pugh, 2010: 634). In Africa roughly eighty percent of the population will consult a traditional healer in their lifetime. Therapy can dramatically increase the life expectancy of individuals infected with the disease through intense treatment of symptoms. It can be seen how religion inhibits the spread of information about modern treatment in this region. Limits to the sources cited in this paper also include the fact that they strictly address the ways in which traditional religions and Christianity prevent people from practicing safe sex and seeking the treatment they need if they are in fact HIV positive. This unsafe practice obviously contributes to increased infections not only in South Africa but also in all of Sub-Saharan Africa.


Witchcraft, Christianity and traditional methods of healing as a result of traditional religions are all contributing to the significant problem of HIV infection in Sub-Saharan Africa and play a detrimental role in the prevention, care and treatment in terms of HIV in this research.
Being HIV-positive in the context of witchcraft in South Africa is embarrassing and potentially dangerous because it means they have been poisoned or cursed (Delius and Glaser, 2005: 34).
In addition, Christianity suggests that condoms promote promiscuity, which is frowned upon by the church. Antiretroviral therapy is taken orally as a combination of two or more antiretroviral drugs.
The results showed that the majority of traditional healers did not have access to sterile instruments. Religion’s role in choosing treatment also adds to the deadliness of this disease, as infected individuals are not receiving the proper treatment.
Presidenta€™s Emergency Plan for AIDS Relief (PEPFAR), the Centers for Disease Control and Prevention (CDC) has partnered with the Government of Nigeria and the Institute for Human Virology Nigeria (IHVN)a€”an international nonprofit organizationa€”to provide training that ensures TBAs can help women have safer deliveries.
This “poisoning” is often actually HIV infection, interpreted as “witchcraft”, which can only be cured by traditional or spiritual methods. No one wants to publicize the fact that they have been cursed, so they fail to reveal their status to anyone, including their sexual partners (Ashforth, 2002: 135). Churches feel that if the use of condoms is promoted, it will in turn promote premarital sex and extramarital sex, all things that are fundamentally opposed in Christianity (Pugh, 2010: 633). Religion not only affects the spread of information about modern medicine but also general information about the disease.
With spirituality as a driving force, traditional methods are more often chosen over modern practices. This unique training program benefits everyone, creating a stronger health system, building TBA skills, and reducing HIV transmission.To date, IHVN has trained 61 TBAs on safe labor and delivery practices, basic skills, and hygiene for midwifery in Niger State. Many South Africans seek care from traditional healers and take traditional medicines instead of those scientifically proven to prolong the lives of people living with HIV (Fairall and Wilson, 2005: 487). These stigmas that are a direct result of common beliefs about HIV within the context of witchcraft are contributing to the rapid spread of the disease not only in South Africa but throughout Sub-Saharan Africa in general.
The ways in which Christianity effects the use of condoms in South Africa are clearly shown in Pugh’s (2010) article when she states, “I have heard men in Southern Africa say that they do not need to use a condom because in the end, it is only Jesus Christ who can protect them from getting the virus” (640). Modern medicine would be more prevalent in this region if religion did not act as a barrier to the spread of information about this treatment option and the negative characteristics of traditional healing.
The nurses at the Basic Health Center in Beji, Bosso also equipped the TBAs to carry out home visits and refer complicated deliveries to the hospital.
Over 270,000 deaths due to AIDS occur in South Africa each year and in 2011 there were 380,000 new infections in this one country alone. Instead of taking ARVs and treatments that have been proven to treat people with HIV, people miss out on the treatment and care they need, but also continue to spread the disease. There is an obvious connection in South Africa between Christian beliefs and the low rate of condom usage in the country. Traditional medicine focuses on healing the infected physically as well as mentally and spiritually. It is most effective before the development of AIDS as these drugs keep the levels of the human immunodeficiency virus (HIV) low further putting off development of the disease. As trusted community members, the TBAs ensure confidentiality of patient information for women living with HIV, which helps them avoid stigma.Fatima Musa (35) has been a TBA for four years, Iyabo Ibrahim (34) for six years, and Hauwa Saliu (50), whom they call a€?Mama,a€? has been a TBA for so many years that she cannot recall. These statistics make South Africa the country with the largest number of people living with HIV today (UNAIDS, 2011). The low rate of condom use is detrimental to the HIV epidemic in South Africa and contributes to the large number of new infections and the increased prevalence of the disease. A quote from an article on healing techniques in rural Zimbabwe describes traditional healing through use of an herb healer.
Religion can facilitate the spread of information but research shows that it is not exposing individuals to the right information. The three have served several communities like Angwan Gwari, Angwan Bini, and Sabon Gari in Niger State. Traditional medicine is defined as the use of healing techniques through spiritual, botanical (herbs), and physical methods.
Faustina Ajayi, a nurse midwife in the antenatal clinic at the Basic Health Center in Beji and TBA supervisor, says Fatima, Hauwa, and Iyabo come in every week to learn more and practice their skills.
It is believed that healers possess the abilities to repair one’s relationship with the supernatural world.
Other than for religious reasons, traditional practices are preferred in that they are the most available, affordable, and the easiest treatment to access. They can even tell the gestational age of the fetus and record deliveries after birth,a€? she says. Ajayi notes that more women now support the services of the trained traditional birth attendants because they have seen them in the clinic and have more confidence in them.Fatima, Hauwa, and Iyabo also educate the village and ward heads about HIV testing and counseling and antenatal care. According to them, a€?The village head passes the information to ward heads so as to encourage more women to utilize the antenatal clinic that takes place every Wednesday at the Center in Beji.a€? As a result, more women know their HIV status and have access to treatment that prevents mother to-child HIV transmission.
Through funding and support from PEPFAR and CDC, IHVN provided HIV testing and counseling for 23,199 pregnant women.



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