This article discusses the role of rumors in everyday Acholi life in war-torn northern Uganda. These rumors concern various health threats such as HIV and Ebola. The rumors are closely associated with the forces of domination that are alleged to destroy female sexuality and women’s reproductive health and, by extension, Acholi humanity. Moreover, the rumors are stories that say something profound about lived entrapments and political asymmetries in Uganda and beyond.
Social Pathways for Ebola Virus Disease in Rural Sierra Leone, and some Implications for Containment
The current outbreak of Ebola Virus Disease in Upper West Africa is the largest ever recorded. Molecular evidence suggests spread has been almost exclusively through human-to-human contact. Social factors are thus clearly important to understand the epidemic and ways in which it might be stopped, but these factors have so far been little analyzed. The present paper focuses on Sierra Leone, and provides data on the least understood part of the epidemic – the largely undocumented spread of Ebola in rural areas. Various forms of social networking in rural communities and their relevance for understanding pathways of transmission are described. Particular attention is paid to the relationship between marriage, funerals and land tenure. Funerals are known to be a high-risk factor for infection. It is suggested that more than a shift in awareness of risks will be needed to change local patterns of behavior,
“Wise people” help to fight Ebola in remote villages
“We are your brothers and sisters, we could never lie to you” says 60-year-old Marianne, as she walks from her motorbike towards a group of angry people in village Katkama. She opens her hand and offers a cola nut and a little money. It is a sign of peace and respect – and, in this case, the gesture works – the villagers begin to listen.
Dying as Transformation to Ancestorhood: The Sherbro Coast of Sierra Leone
People who live in the Sherbro coastal area of Sierra Leone have a social organisation based upon descent from named ancestors and acestresses. Ancestors, the living, and those not yet born constitute a great chain of being. This continuum of existence is punctuated, and made discontinuous, by rites of passage (birth, puberty, death). Dying is a period of categorical ambiguity in which a person is still among the mundane living, but babbles of the past, a sign that he or she is also in the process of becoming one with the ancestral shades. Indeed, senility is positively interpreted as a sign that the person has begun to slip across into that other aspect of being, in close communication with ancestors. Since ancestors are the ultimate source of blessings (and misfortune), the dying are treated with great consideration. The ambiguity of senility and dying is resolved through rituals which ‘carry’ the immediate deceased through this betwixt-and-between stage,
Ebola: failures, flashpoints and focus
As the worst Ebola epidemic on record shows no signs of abating in West Africa, fear and ignorance are increasingly said to be playing a role in its continued spread. Meanwhile, local practices such as the consumption of bushmeat and deforestation are the go-to explanations for the epidemic’s underlying causes. However, decades of anthropological research in the region by STEPS Centre and Institute of Development Studies (IDS) researchers, indicates not only that this picture is an over-simplification, but that disease control policies based on these ideas may be unhelpful.
Leprosy among the Limba: illness and healing in the context of world view
The study analyzes the traditional beliefs and practices concerning leprosy of the Limba people of Sierra Leone. It shows that this dialectally diverse ethnic group has two views of leprosy and its cause, and two varieties of stigma associated with the disease. The Limba have abandoned their traditional treatments for leprosy in response to an effective leprosy control programme, but retained their traditional world view, including its definition of illness, which holds a person seriously ill only when he has severe pain or disability. Thus, they seek treatment from the programme, but often at a relatively advanced stage of the disease. The study shows that the Limba have reinterpreted the notion of ‘germs’ as introduced by medical workers, and that leprosy control workers have their own misunderstandings of Limba beliefs and practices. The study points the way to improved communication between leprosy workers and Limba patients by focusing on the points at which their views differ,
Les Gens du Riz (The Rice People)
This is a chapter on Kissi Funerals in the region of Guekedou and Kissidougou. Whilst this is based on fieldwork conducted in 1945-6, many of the ritual practices and meanings were current and observed in Kissi villages in 1991-3.
For the Kissi, every life has three critical moments: birth, initiation, death. The primary role of the funeral ritual is to allow access to the rank of an ancestor; a more elevated social rank. Hence the first hours are given to expressing pain (or gladness for an old man). A dream, a feeling, or the sight of a spitting cobra, or a green banana leaf falling can presage a death (ballo, pl. Ballöla) be it for the person or another. In general, disease is regarded as a punishment; a warning. It always comes after a social fault (even if an unintentional one),
Woman saves three relatives from Ebola
It can be exhausting nursing a child through a nasty bout with the flu, so imagine how 22-year-old Fatu Kekula felt nursing her entire family through Ebola.
Her father. Her mother. Her sister. Her cousin. Fatu took care of them all, single-handedly feeding them, cleaning them and giving them medications.
And she did so with remarkable success. Three out of her four patients survived. That’s a 25% death rate — considerably better than the estimated Ebola death rate of 70%.
