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By O. Johansson
Applying research into tests of group theatre, epidemiology, and younger people's shared and personal tales utilizing a variety of methodologies, this ebook explores the capability efficacy of neighborhood theatre to avoid the unfold of HIV/AIDS in Tanzania as regards to a number of different similar websites in Africa.
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Additional info for Community Theatre and AIDS (Studies in International Performance)
Example text
This generic rationale carries comparative possibilities to past epidemics of sexually transmitted infections in a global perspective, which in turn prompts an important disclaimer. There is no reason to believe that AIDS is a primarily African predicament, just as there is nothing particularly African about the sexual habits that spread the virus. One good way of testing the validity of myths is to turn one’s attention to one’s own circumstances. In the latter part of the nineteenth century, Sweden had a comparable economic standard as Tanzania has today and similar patterns of syphilis epidemics as Tanzania has with AIDS epidemics today.
The traditional societies have been radically remodelled by intervention of world religions like Islam and Anglican and Roman-Catholic branches of Christianity, as well as superimposed socialist programmes such as the so-called ujamaa (‘villagization’ in translation) scheme whereby villages were uprooted and forcibly moved into greater farming 22 Community Theatre and AIDS communes in locations that were meant to, but seldom did, offer sufficient means for a sustainable livelihood. 18 These aspects and many more will become important parts of the subsequent discussions of theatre and its deployment against HIV/AIDS.
As always in Tanzania, however, there is a tacit agreement hindering tribalistic or ideological interests from developing into violent conflicts. Land conflicts are more serious than clashes over politics or religion (Seppälä and Koda 1998: 195–221). It is perhaps pertinent to describe the interethnic relations in Masasi in terms of Mbembe’s post-colonial discourse, which supplements the dichotomy of resistance and collaboration by what is called ‘illicit cohabitation’ (Mbembe 1992: 4). The traditional societies have been radically remodelled by intervention of world religions like Islam and Anglican and Roman-Catholic branches of Christianity, as well as superimposed socialist programmes such as the so-called ujamaa (‘villagization’ in translation) scheme whereby villages were uprooted and forcibly moved into greater farming 22 Community Theatre and AIDS communes in locations that were meant to, but seldom did, offer sufficient means for a sustainable livelihood.