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ABSTRACT
In central Mozambique a wide range of aetiological explanations of illness are given by traditional healers. This article explores the different interpretations from an emic perspective. Healers who are not involved with any churches distinguish natural diseases from the ones that are ‘provoked’. The later constitute the vast majority. They can be ‘provoked’ by spirits from different origins or by a third person by means of witchcraft. Thus, most of the diseases have a relational origin and people protect themselves by respecting social rules. No known disease is life threatening if appropriate diagnostic treatment is carried out promptly. During the search for the cause of a disease, different interpretations may be given by different healers to the same patient. In the case of prolonged disease such as HIV/AIDS, different interpretations can also be given sequentially as the disease evolves. African tradition of healing gives meaningful explanation of the disease locating it within kin relations, community problems and local history and fuels hope, all of which explain much of its ontological force.
KEYWORDS:
Acknowledgments
Research carried out within the project ‘Dialogue between traditional medicine and biomedicine for a culturally sensitive prevention of HIV/AIDS’ piloted by Sophie Kotanyi and financed by the National Council against HIV/AIDS (CNCS) and implemented by the Mozambican Network of Organisations against HIV/AIDS (Monaso) and the Mozambican Red Cross. This research was granted with appropriate ethical clearance.
Note on contributor
Brigitte Bagnol is a social anthropologist and gender specialist associated with the University of the Witwatersrand and the University of Sydney. She has extensive international experience in sustainable infectious disease control in rural areas, especially the control of Newcastle disease in village chickens in southern Africa and in Asia. She is currently working in a One Health perspective looking at the impact of Newcastle disease control on children’s nutritional status.
Notes
1. All names were changed to ensure anonymity.
2. At the south of the Zambezi River (Sofala and Manica) people are usually considered patrilinear, while the Elomwe at the north of the river are matrilinear. Additionally, while the Portuguese colonial state managed to establish itself in the south, until 1950, the centre and north of the country were extremely divided under the control of ‘prazos’ and companies. The ‘prazos’ were bases established by Portuguese traders from the 16th century along the Zambezi River. The colonial government also rented out vast areas of land in the north and centre to private companies.
3. On this topic, see Gelfand (Citation1959); Beattie & Middleton (Citation1969); Ngubane (Citation1977); Peek (Citation1991); Whyte (Citation1991); Janzen (Citation1992); Dijk et al (Citation2000).
4. The Mozambican Liberation Front, after fighting an armed struggle against colonial rule, proclaimed Mozambique's independence in June 1975.
5. Renamo was created by the Rhodesian Central Intelligence Organisation in 1977 and taken over in 1980 by the South African Security Forces.
6. Ametramo is the Associação dos Médicos Tradicionais de Moçambique, the Mozambican Association of Traditional Healers.
7. Group of traditional healers in Chitunga, district of Manica, Manica Province (transcription).
8. See Whyte (Citation1991: 155).
9. Alto Mólocuè District headquarters, field notes.
10. Alto Mólocuè District headquarters, translation and transcription.
11. Meeting with masters and godmothers of female initiation rituals, Muhia, Alto Mólocuè District, translation and transcription.
12. Meeting with the traditional healers at the major kinglet in Chadzuka, Manica District, field notes.
13. Translation and transcription of Maria's interview.
14. Lucas, Manica District, field notes.
15. Meeting with traditional healers, Machipanda, Manica District, field notes.
16. The idea that suffering is a divine punishment is not peculiar to southern African religions. On the contrary, it is common in many religious cultures; for example, in Christianity, it is seen as an opportunity to share in the passion of Jesus.
17. Louisa, Casa Banana, Gorongosa District, field notes.
18. Alberto, Chitunga, Manica District, field notes.
19. ‘Jeito’ is a brand of condom distributed for free and sold in the country.
20. Healers’ focus group, Machanga District, field notes.
21. Meeting of healers, Ecole, Alto Mólocuè District.
22. Mario, headquarter at Alto Mólocuè District.
23. Interview with António, Mohiwa, Alto Mólocuè District, field notes.
24. Casa Banana, Gorongosa District.