The content of Paul Farmer’s AIDS & ACCUSATION: Haiti and the Geography of Blame, was very boring to begin with. Quite literally, I was sleeping while reading the beginning of it. However, it did pick up towards the middle as it caught my interest; I found that the book was particularly funny. Before reading this book, I had no clue what I was in for other than the title and who would’ve guessed; the title says it all. It was actually about what the title said. The United States blames Haiti for the AIDS and vice versa. Although, Haiti didn’t start with that; the Haitians believed in sorcery and voodoo. The idea of anyone that has someone with ill intent or maliciousness towards them can cause them to become sick with diarrhea, was a chortle. Farmer goes deep into the book as he gives descriptions of three people who came across AIDS. However, these Haitians all believed that it was sorcery or some malign magic of someone who had despised them. The curiousness of one the cases was Manno, one of the Haitians that Farmer had interviewed, who was said to be kind, “Manno never hurt anyone; on the contrary, one thing he was known for was his ready smile. So why would someone wish to harm him?”(Farmer, 76) Another case that I found interesting, or funny, however one may describe it, is Haiti’s view on America. Farmer quotes a young student. “… so you decide you’re going to get rid of them. You can’t do it with guns, though, because that would be inhumane. So you give them AIDS. It’s part of the American Plan, people are saying. It makes sense,so I sort of believe it. People sat that the CIRA developed AIDS, and you know that the Americans are always saying there are too many Haitians.” (Farmer, 232) Maybe it... ... middle of paper ... ...not a question in anyone’s mind.” (Farmer 201) Lastly, I would like to mention something that should be mentioned for the sake of mentioning. As said in the book as well in class, there have been multiple cases of sexual deviance between two males. This cause of AIDS, I found, was not mentioned enough in the book. Although there may be contributing factors as to why it wasn’t, I personally feel that this would be a major factor to the cause of the infection. “Scientists proposed that Haitians may have contracted the virus from monkeys as part of sexual practices in Haitian brothels . . . AIDS might be transmitted between Haitians by voodoo rites, the ingestion of sacrificial animal blood, the eating of cats, ritualized homosexuality.” (Farmer 224) All in all, AIDS & ACCUSATION, however criticized the book may be, inevitably captures the essence of anthropology.
Although the thought of being involved in such rituals is scary, I developed a deeper understanding and appreciation for the practices that Haitian voodoo participants, if it is appropriate to refer to such people as, engage in. The most impressive bit of information that I will keep with me is to be less judgmental of others; “people who practice voodoo believe in the same God as Christianity, but they also believe in communicating with other spirits, who serve various roles in healing, casting spells, and more” (Boudreaux, 2015a, p. 110). As a golden rule, I know that I should not be judgmental of others anyway, but I am human and am prone to quickly create stereotypes in my mind. I don’t always share those thoughts, but thinking makes me just as guilty as doing or saying. I am thankful for the reminder that all people are children of God, and I should research and learn about different beliefs before I make a judgmental decision, if I make that judgment at
Paul Farmer was a kind, devoted doctor who sacrificed his life to help those in need in Haiti. His work involved curing sick people from tuberculosis (TB), making sure the disease did not spread, and making the towns in Haiti a better, cleaner place to live in. There were and still are many social injustices that Haiti is still struggling with today. For example, they have TB outbreaks because there’s no healthcare in the country for the poor. This has increased the outbreak of TB and many other diseases. Also, their poor living conditions aren’t sanitary thus increasing the probability for diseases to spread. There are many more social injustices in Haiti.
Haiti began as the French colony Saint-Domingue. The island was filled with plantations and slaves to work on them. Almost a decade and a half after its settlement, this colony paved the way for many changes throughout the French empire and many other slave nations. Through its difficult struggle, we examine whether the slave revolt of Saint-Domingue that began in the late 16th century was justifiable and whether its result of creating the free nation of Haiti was a success.
The world isn’t always fair, but in some cases it is downright cruel. In his poem, Pitt’s states, “Surely some homeless, dust-streaked Haitian can be forgiven for thinking it is always Haiti's turn this morning, two days after the poorest nation in the Western Hemisphere saw its capital city smashed by the strongest earthquake it has ever known, a 7.0-magnitude monster.” Haiti seems to get knocked down by this cruel earth over and over again while all the other countries are just spectators. He then follows that up by saying, “It is to write relief checks, donate blood, volunteer material and time and to fear, even in the doing, that these gestures are small against the need, inconsequential against the ache of a people whose turn seems never to end.” The rest of the world tries to help as best they can while Haiti takes its turn in the ring over and over.
One important scene in the film ‘The Age of Aids’ is “Port Au Prince, Haiti”. In this scene it outlines the conditions in Haiti, which were very poor and it turn left the city defenseless against the new disease. In 70’s and 80’s the disease began to be seen by doctors and priests who were being sought after to cure a unseen disease which left the people with the “look of death, [making them] so skinny you could see their bones”. The scene then goes on to take a look at one of the first HIV clinics in Port Au Prince, which was opened in the roughest parts of town. One of the surprising things that this clinic found when they were looking at the patients coming in was that the mean they were analyzing had more contact with women then they had with men. This was extremely interesting because this was completely different from what the pattern of the disease had been in the US. The doctors believed this was because homosexual males had been coming into Haiti as tourists and where having sex with locals, who in comparison didn’t call themselves homosexuals because even though they had been having sex with men, the number of women they were having sex with greatly outnumbered the men. This was extremely important because it allowed people to open their eyes, and realize that this was not a homosexual disease, that anyone could get the disease. And that’s exactly what happened within the Haitian community. Within three years the disease had spread across the entire island effects all aspects of society. This scene was effective because it is able to change a viewer with little knowledge of the disease to understand how doctors were able to come to the conclusion that the disease was not in fact a homosexual ...
Casimir, J, & Claypool, M 2012, ‘Going Backwards Toward the Future: From Haiti to Saint-Domingue,’ The Global South, vol. 6, no. 1, pp. 172-192.
Haiti is a prime example of how human needs in one area of the world are interdependent with social conditions elsewhere in the world. Haiti, for most of its history has been overwhelmed with economic mismanage and political violence. While in Haiti Dr. Farmer discovers that his patients live in poverty, filth, pain and famine. Many of the Haitian residents will die young due to diseases or violence, especially when their own doctors are inexperienced and practice medicine in less than savory clinics. How do you deliver quality healthcare to a destitute area of the world when its residence, although may be cured of their disease, will return to no clean running water, an extreme lack of quality food and basic necessitates that majority of us take for granted, no safe shelters from disease carrying insects, and no means to protect themselves from airborne and sexually transmitted diseases. Returning to the same conditions that caused the diseases in the first place, without a change in the environment, can be viewed as a never ending battle.
One might find many religions, denominations, and supernatural belief systems in Haiti, while nearly 10% of the population follows no religion at all. Approximately 2% of the population reports Voodoo to be their primary religion, however, close to 50% of the population practices Voodoo along with Christianity (Religion in Haiti). Haiti is the oldest black republic in the world; it’s the only country ever established by a nationwide rebellion of slaves. The Voodoo practice and religion gave the slaves hope that they will survive the New World. In the eighteenth and nineteenth centuries, Voodoo was introduced to the natives of Haiti where it flourished and became the most favored religion of Haitians to date. Voodoo was brought to Haiti by slaves from areas of West Africa now known as Benin and Congo, where the religion is practiced by nearly 60% of the population (Voodoo). The religion quickly blossomed in areas of oppression on the island of Hispaniola. The natives were able to outstand wars, revolutions, and natural disasters for over five centuries because of their faith in the spirits. The voodoo belief system has also helped the Haitians through slavery issues and the progression towards becoming free men and women. Another form of magic was introduced in African American communities in the United States named “hoodoo” (Pettinger, Alasdair). It had different types of magic and witchcraft than the original Voodoo, but still the same principles. Souvenance is a small town located in a valley about 100 miles north of Port-au-Prince, the capital of Haiti, and is where they hold an annual Easter festival attracting thousands to the culture, spirit, and spiritual rituals of Vodou (commonly called Voodoo outside of Haiti). Souvenance, Haiti is where the most important Vodou sanctuary is located. The
As a result of the discovery of AIDS, the gay community suffered greatly at the hands of social alienation. “AIDS” was not called “AIDS” until the CDC changed the different name that singled out the gay community as the only ones that could acquire the disease. After some major controversy the gay bathhouses were closed down, because it was believed that the AIDS virus was spreading greatly in these places. The gay community also suffered major emotional trauma as very little was known of the disease and little could be done about it. ___
The healthcare of the poor in the US can provide information that can be useful in Haiti’s public health crisis. In specific, the inequalities and poverty that the poor have to face in the US can provide framework for Haiti’s public health crisis. Farmer discusses how medical treatment can be expensive for poor Americans, especially since there have been numerous advances in biomedicine that make treatment quite expensive. If poor Americans cannot afford access to treatment, then it is nearly impossible for Haitians to be able to experience quality care either. In the US, tuberculosis is common in homeless shelters and in prison, which tend to be crowded areas. In Haiti, tuberculosis is also common mainly because families tend to live together and interact with each other frequently (e.g., Annette Jean and her family). Since there are commonalities in both the US and Haiti, Haiti’s health crisis may be solved by applying strategies that allow the US poor to access quality healthcare. The US has the money to try different strategies, while Haiti does
The result is that Haitians are oppressed because they feel that they are hopeless and that they are trapped in the mold that the media has created. “You will hear these words until you are sick to your stomach, until you no longer recognize [their land], until you start to believe the news stories are true, that nothing else matters, that [translation to English: you cannot buy things you don’t need, you don’t exist, you don’t count, you do not deserve respect].” This quote perfectly articulates the effects the media has on the people of Haiti. Gay pinpoints the media for creating a self-fulfilling prophecy or mold for the Haitians. Because Haiti is represented as poor and stricken by misfortune, the citizens believe this and feel a sense of hopelessness. Overall, the symbol of the media results in Haitians not being able to live out their full potential because of this oppression from the foreign
The disease was viewed as a black man’s disease due to its vast spread in the black race community. In this chapter, it is clear that the medical fraternity had formed opinion of the disease even before the start of the experiment. The theme of racial prejudice is brought out clearly in this chapter. The blacks are discriminated from the whites even after learning that syphilis can affect both races alike. The slaves received treatment like their masters just because of economic concerns and not because they were human like their masters. In chapter 3 “Disease Germs Are the Most Democratic Creatures in the World”, the writer points out that the germ theory changed the way syphilis is viewed in the society. It was clear that other emphasis such as sanitation, education and preventative medicine was necessary to combat the disease. The areas inhabited by the blacks were behind in healthcare facilities and service. In this chapter, the theme of unequal distribution of resources is seen. Whereas areas inhabited by the whites had better hospitals and qualified professionals to deal with the
The epidemic of HIV/AIDS has been a repeat offender in the deaths of many people worldwide, African Americans, specifically, have been disproportionately impacted by this virus since it was first discovered in the early 1980s. Despite African Americans only being accountable for a small portion of the total U.S. population, they are the ethnic group most greatly affected by this virus. The HIV and AIDS epidemic does not simply target African American males, but over the years has grown to greatly affect black women, gay and bisexual men and the youth as well. There are many speculations as to why the ethnic group of African Americans has such a high rate of HIV and AIDS, however, this paper will explore specific reasoning behind this issue. The prevalence of HIV and AIDS amongst African Americans is an ongoing health issue due to lack of education and awareness, a smaller population, demographics and stigmas towards gay and bisexual groups.
The Human Immunodeficiency Virus/Acquired Immunodeficiency Syndrome, commonly known as HIV/AIDS is a disease, with which the human immune system, unlike in other disease, cannot cope. AIDS, which is caused by the HIV virus, causes severe disorder of the immune system and slowly progresses through stages which disable the body’s capability to protect and instead makes it vulnerable for other infections. The first blood sample to contain HIV was drawn in 1959 in Zaire, Africa while molecular genetics have suggested that the epidemic first began in the 1930s (Smallman & Brown, 2011). Currently, according to the Joint UN Program on HIV/AIDS, 35.3 million people worldwide are living with HIV. In 2012, an estimated 2.3 million people became newly infected with the virus and 1.6 million people lost their lives to AIDS (Fact Sheet, UNAIDS). It is due to the globalized international society that a disease which existed in one part of the world has managed to infect so many around the world. Globalization is narrowly defined by Joseph Stiglitz as "the removal of barriers to free trade and the closer integration of national economies" (Stiglitz, 2003). Globalization has its effects in different aspects such as economy, politics, culture, across different parts of the world. Like other aspects, globalization affects the health sector as well. In a society, one finds different things that connect us globally. As Barnett and Whiteside point out (2000), “health and wellbeing are international concerns and global goods, and inherent in the epidemic are lessons to be learned regarding collective responsibility for universal human health” (Barnett & Whiteside, 2000). Therefore, through all these global connections in the international society, t...
In many societies people living with HIV and AIDS are often seen as shameful. In some societies the infection is associated with minority groups or behaviours, for example, homosexuality, In some cases HIV/AIDS may be linked to 'perversion' and those infected will be punished. Also, in some societies HIV/AIDS is seen as the result of personal irresponsibility. Sometimes, HIV and AIDS are believed to bring shame upon the family or community. And whilst negative responses to HIV/AIDS unfortunately widely exist, they often feed upon and reinforce dominant ideas of good and bad with respect to sex and illness, and proper and improper behaviours.