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Browsing Maryknoll Institute of African Studies by Subject "Abalogoli Religious Practices"

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    Immortality in the Context of HIV and AIDS Among the Abalogoli of Vihiga District, Kenya.
    (Tangaza University College, 2017-11) Jiodio, Tsafack Marius Jean Pierre
    The research explores whether the Abalogoli will change their concept of morality/immorality as affecting immortality in front of the new finding that HIV and AIDS need not necessarily be contracted through immorality. It is clearly evident that immorality is linked to evil and therefore HIV and AIDS is both immoral and evil. Hence, PLWH (People Living with HIV and AIDS), in the Abalogoli traditions have no access to immortality because they are basically evil. This research shows how the Abalogoli are adjusting their beliefs on immortality and morality/immorality in view of the new understanding that HIV and AIDS need not necessarily be acquired because of immoral behavior. This research has found out that even Professionals, well educated Abalogoli people, and people of standing within the Abalogoli community have surprisingly the same concept that HIV and AIDS is immoral and therefore evil despite the modern understanding that HIV and AIDS does not need to be acquired through immoral ways. Another serious outcome is the fact the that the Abalogoli find themselves stuck between their culture and tradition in opposition to modern living and new understanding of HIV and AIDS. Basic conclusions such as: any successful response to HIV and AIDS will necessarily have to begin with the Abalogoli’s understanding of immortality, morality/immorality/evil and travel delicate journey into the mind of the Abalogoli and transform their old understanding and make it new. This means that one should take into account the cultural conviction of the people at all levels so as to be able to address this new understanding of the pandemic of HIV and AIDS. Unless the Abalogoli change their perception about HIV and AIDS and view it not as evil, nor as a curse, but as a sickness which can be acquired either through moral or immoral ways and therefore address PLWH appropriately, they will not address immortality appropriately. In other words unless the attitude of stigmatization of PLWH is replaced by the care giving mentality, for the sick and the weak, that is rooted in the Abalogoli culture, unless the Abalogoli become more conversant with the new discoveries about HIV and AIDS: infection, prevention, ARTs. Unless the Abalogoli revive their traditional care for the orphans, their values of togetherness in the family, the Abalogoli will not accept immortality for PLWH. In conclusion, this research is a challenge to many traditional and cultural beliefs of the African people with respect to the new understanding of HIV and AIDS.