3. Electronic Theses and Dissertations (ETDs) - All submissions
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Item The perceptions of Malawians living in Gauteng, South Africa, on the contributions of indigenous Malawian tribes' cultural practices in HIV infection in Malawi.(2011-11-08) Munlo, JulianaIt is well known that the human immunodeficiency virus (HIV) and acquired immunodeficiency syndrome (AIDS) have affected millions of people throughout the world and continues to affect people on a day to day basis. In Africa, sub-Saharan Africa is the most affected. Malawi, one of the poorest countries in sub-Saharan Africa is no exception to the growing trend and severity in HIV prevalence (Kalipeni& Ghosh, 2006).Like many countries in Africa, cultural practices in Malawi have been criticised as contributing to the spread of HIV and AIDS (Mwale, 2008). In recent years it has been recognised that in order to understand the spread of HIV and AIDS it is imperative to address the economic, social, cultural and political issues that lead to the contraction and spread of the virus. Hence there is a growing realisation that more effective prevention strategies in response to HIV and AIDS should focus on traditional, cultural, medical and political beliefs and practices as well as perceptions of individual risk to HIV and AIDS (Lwanda, 2005).The proposed research seeks to explore the perceptions of Malawians in the role and implications that cultural practices play in promoting HIV infections in Malawi. A sample of 17 people representing both genders from three tribes, namely the Yao, Tumbuka and Chewa participated in the study. Participants were purposively selected on their knowledge of cultural practices and in their being members of the tribe that was investigated. The research study was qualitative and a case study research design was applied. Data was analysed using thematic content analysis. The findings were therefore organised according to themes. The findings were that a number of cultural practices of the Tumbukas, Chewas and Yaos play a role in HIV and AIDS infections. Some of the cultural practices that were identified included wife inheritance, polygamy, initiation ceremonies, the practice of fisi(hyena), the practice of kulowafumbi(wiping of dust) and traditional marriages. The study found that cultural practices accompanied by lack of education, poverty, gender inequalities, lack of condom use and peer pressure among the youth promotes risky behavior that often leads to HIV transmission and prevents behavioural change. It was identified that it would be beneficial to educate elders of the community and influential people about HIV so that they could teach community members about the link between HIV and AIDS and cultural practice, and to find alternative ways to ensure that the cultural practice is safer, such as encouraging people to test before they practice wife inheritance. This study hopefully has the potential of contributing to knowledge and awareness in the fields of social development and social work on the role that cultural practice plays in promoting risky behaviour,which leads to contracting HIV infection among the Chewa, Tumbuka and Yao tribes. These findings could be useful in the creation of cultural-specific intervention programmes that are aimed at curbing HIV infection in Malawi and in many African countries where similar cultural practices are practiced.Item Inner-city ritual centre: reflect + facilitate culture(2009-09-21T09:02:24Z) Mavunga, TatendaThe built environment is a product of man’s rationales and understandings of space. It is on the basis of these understandings that man builds, to facilitate his ways of life. These “understandings”, are the discourses that each individual is born into and the “ways of life” are the cultural practices resulting from these discourses. Architecture being a product of cultural discourse is intended to facilitate cultural practices. Post 1994 South Africa, has inherited a Johannesburg inner-city built environment, which is predominantly a product of apartheid and colonial discourse. During this era, black people were marginalised and excluded from the inner city, both physically and through architectural representation. The inner city was built in accordance with western (white) discourse to facilitate western cultural practices. Today the inner city is predominantly inhabited by black people, who were excluded and marginalised in its conception. Post colonial theorists assert that, while black people have embraced “modernity” and “western urbanity”, it has not resulted in a complete acceptance or appropriation of western cultural practices and discourses. Due a process termed “post colonial hybridity” these people merge the two seemingly irreconcilable cultural discourses and practices to form new cultural hybrids. The consequence of hybridity in the inner-city is; while the appropriated western cultural practices and discourses are inherently reflected and catered for, the retained aspects of black cultural practice and discourse remain marginalised. The built environment, which is meant to facilitate and reflect, negates and marginalises aspects of black discourses and cultural practices. “To be truly expressive, a building should grow out of its natural, social, and civilization context. It should reflect not only the personal values, needs and interests of its dwellers but also its relation to its natural and architectural site. Thus the formal organization of a building cannot be imposed on a people from the outside; it should originate from the context of human life in the given region. In this origination the process of spatial articulation results from a thought- full grasp of the dynamic interaction between the material elements of the architectural work and the human vision which guides this activity.” (Mitias 1994:103) In order to make a contribution to the creation of a more inclusive built environment this paper proposes the development of a hybrid building prototype that would facilitate and reflect the hybrid cultural practices and discourses of the city’s black inhabitants. The building prototype named the “Inner City Ritual Centre” aims to facilitate some of the marginalised practices of black people living in the city and to reflect some of the excluded spatial understandings of black people. The paper proposes a method of practice that utilises postcolonial hybridity, to include excluded and marginalised practices and discourses into the architectural representation of the city. This paper uncovers and highlights a few of these discourses and practices and demonstrates how the use of postcolonial hybridity in architecture would result in a more inclusive built environment.