By Felicitas Becker, Wenzel Geissler, P. Wenzel Geissler
This quantity explores how AIDS is known, faced and lived with via non secular principles and practices, and the way those, in flip, are reinterpreted and adjusted through the adventure of AIDS. studying the social creation, and productiveness, of AIDS - linking physically and religious studies, and spiritual, scientific, political and monetary discourses - the papers counter simplified notions of causal results of AIDS on faith (or vice versa). as a substitute, they show people's resourcefulness of their fight to maneuver forward regardless of adversity. This relativises the imaginative and prescient of doom greatly linked to the African AIDS epidemic; and it permits to work out AIDS, rather than a unique occasion, because the fruits of a century-long means of altering livelihoods, physically health and religious imaginaries.
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Extra info for Aids and Religious Practice in Africa
2000. ’ Current Anthropology 41(2): 225–248. Epstein, Helen. 2007. The invisible cure: Africa, the West, and the fight against AIDS. New York: Farrar, Straus and Giroux. Fassin, D. 2007. When Bodies Remember: experiences and politics of AIDS in South Africa. Berkley, University of California Press. Ferguson, James. 1999. Expectations of Modernity: Myths and Meanings of Urban Life on the Zambian Copperbelt. Berkeley: University of California Press. nl. 1 24 felicitas becker & p. wenzel geissler Ferguson, James.
1992. ), Unhappy Valley: Conflict in Kenya and Africa. London: James Currey. Machein, Henning. 2000. ‘AIDS, Wissen und Macht in Afrika: Zur Produktion von Wissen in der Aidsprävention in Mali’. MA thesis, Institute of African Studies, University of Cologne. Meyer, Birgit. 1999. Translating the Devil: Religion and Modernity among the Ewe in Ghana. Edinburgh: Edinburgh University Press. ——. 2003. ‘Visions of Blood, Sex and Money: Fantasy Spaces in Popular Ghanaian Cinema’. Visual Anthropology 16, 15–41.
While the charismatic movement in Tooro attracted, above all, better-educated people and younger clergymen, various lay organisations of the Catholic Church, the Legio Maria or the Uganda Martyrs Guild, absorbed poor people, mainly women, who in the situation of internal terror were the ones who suffered most. 40 heike behrend The Uganda Martyrs Guild In 1885 and 1886, king Mwanga of Buganda beheaded, speared, hacked into pieces and burned a number of young Catholics, Protestants und Muslims,12 most of whom were working as pages at the king’s court.