By Patricia C. Henderson
Patricia C. Henderson, a South African anthropologist, resided from March 2003 to February 2006 in Okhahlamba, a municipality within the South African province of KwaZulu-Natal. during this e-book, she recounts her event between this rural inhabitants who lived lower than the shadow of HIV/AIDS. Spanning a interval that begins earlier than antiretrovirals have been available to a time while those remedies have been eventually used to take care of the unwell, this strong account of a poor disorder and the groups which it impacts makes a speciality of the binds among soreness and kinship in South Africa.** [C:\Users\Microsoft\Documents\Calibre Library]
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Additional info for AIDS, Intimacy and Care in Rural KwaZulu-Natal: A Kinship of Bones
He walked extremely slowly, with one foot painfully following the other. He could not negotiate his way into the back of the truck where he thought he would be most comfortable, lying down. Rather, he sat next to me in the front passenger seat, after I had lifted his legs into the car. The two young people inside the house did not come out to wish him well. His brother-in-law exchanged a perfunctory wave at the door. As we were about to drive out of the driveway, his sister emerged from the house – she had remained hidden up to this point – saying that she would accompany us.
Her mother had recently called her to a dispute over one of his television sets. Sibongile refused to go, saying that having her brother’s possessions was not important to her. In any case, in her opinion, Nkosinathi’s daughter was the person who should be entitled to anything that he had bought while working in Johannesburg. He had been a good worker. He always bought items in pairs. This was his particular style: two television sets, two wardrobes, two cell phones, and two beds. It was hateful to her that relatives who avoided him because they knew he was HIV positive were now fighting over his possessions.
Levinas’ insistence on solicitude and responsibility in the presence of the vulnerability of another is linked to the ways in which Phumzile and I, in addition to being of practical assistance to our friend, learnt through mutual interaction how to listen, how to remain silent, and how to respond when challenged. The chapter emphasizes the processual unfolding of ethics and care. Chapter Three explores the ways in which 31 children and young people from a particular settlement in Okhahlamba, who had lost one or both parents through death, sought care and relationship within wider networks of kin and neighbourhood.