By Jenny Trinitapoli, Alexander Weinreb
The African AIDS epidemic has sparked fierce debate over the position of faith. a few students and activists argue that faith is contributing to the unfold of HIV and to the stigmatization of individuals dwelling with AIDS. Others declare that faith reduces the unfold of HIV and promotes care and help for the in poor health and their survivors.
Religion and AIDS in Africa bargains the 1st complete empirical account of the effect of faith at the AIDS epidemic. Jenny Trinitapoli and Alexander Weinreb draw upon broad fieldwork in Malawi, together with countless numbers of interviews with spiritual leaders and lay humans, and survey information from greater than 30 different sub-Saharan African nations. Their study confirms the significance of non secular narratives and associations in every little thing with regards to AIDS in Africa. between different key findings, Trinitapoli and Weinreb exhibit mix of non secular and biomedical ways to prevention reduces probability so much successfully; major minority of spiritual leaders motivate condom use; that Christian congregations particularly play a very important position in easing soreness one of the in poor health and their dependents; and that non secular areas as a rule are very important for disseminating info and constructing new concepts for HIV prevention and AIDS mitigation.
For a person wishing to maneuver past the rhetoric and beliefs that plague debates approximately probably the most hard crises of our time, Religion and AIDS in Africa is the authoritative account. it is going to switch the way in which readers take into consideration spiritual existence and approximately AIDS within the zone.
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Additional resources for Religion and AIDS in Africa
In predominantly Christian countries like Kenya and Ghana, “Pentecostal” was added as an option to recent survey rounds. In all cases, however, this limited number of response categories reduces DHS data’s utility for our purposes. Although they contain rich data on sexual behavior and a host of AIDS-related outcomes, we cannot use these data to identify differences between more and less conservative Protestant denominations, much less congregational differences within a given denomination. Yet to evaluate the hypothesis that members of “safe sects” have distinctive behaviors that reduce their risk of being infected with HIV (Garner 2000; Hill, Cleland, and Ali 2004; Trinitapoli and Regnerus 2006), analyses need to be conducted precisely at the congregational and denominational levels.
Increased economic opportunities in a community were particularly important for reducing levels of male infidelity—perhaps because it increased women’s economic independence and their bargaining power in relationships or perhaps because men’s own self worth could now be augmented in ways other than sexual conquest. Moral Communities Like other contextual factors that provide constraints and opportunities on the sex market, religion also operates through these types of contextual influences. What is known as the “moral communities hypothesis” is rooted in this line of thought.
There is something about societies in the south and east of Africa that has made it much easier for HIV to spread than in the west and north; these societies are different in fundamental ways. Moreover, the same line of thinking can be applied to within-country differentials. Like other aspects of within-country inequality, disparities in HIV-related phenomena tell us something about the internal constitution of African states, in particular about connections between different subpopulations (Lieberman 2009).
Religion and AIDS in Africa by Jenny Trinitapoli, Alexander Weinreb