THE INFANCY OF
EDWARD SHELONGA
an extended
case from the Zambian Nkoya
Part I
Wim M.J. van
Binsbergen
in: van der Geest, J.D.M., & van der Veen, K.W., 1979, eds., In search of health: Essays in medical anthropology, Amsterdam: Antropologisch Sociologisch Centrum, pp. 19-90
for Henny
1.
INTRODUCTION1
In this
chapter I shall present a case history based on the health
experiences of a Zambian boy in the first years of his life. The
reason for publishing this case is that it sheds some light on
one of the crucial medical problems of the Third World: the
interplay between cosmopolitan (i.e. western, modern) medicine,
and such other forms of medicine as exist locally. Use is made of
the 'extended-case method', which sees in the relationships
between people within one social field, and in the evolvement of
these relationships over time, the major key to structural
principles, in casu those governing the interplay between the
various forms of medicine.
In section 2, I introduce the problem, and the method by which I
shall approach it. The next section gives some background data
(medical, social-structural, cultural) without which the case
cannot be understood. In section 4, I present the case history.
In the next section I examine the researchers roles in the case,
which were so crucial that the story might be considered a
research artifact. Having demonstrated that the case is not thus
contaminated, I proceed in section 6 to outline the structural
principles that can be derived from the case history, as they
apply to the specific social setting of Zambian peasants and
urban poor belonging to the Nkoya ethnic minority.
Although displaying a seemingly irrational movement to and fro
between cosmopolitan and Nkoya medicine, the health behavior of
the people involved in the case will be shown to be rational and
understandable in the light of the following principles:
- Health choices are made not only on the basis of cognitive
elements (beliefs, concepts concerning health and disease), but
also on the basis of an evolving social process, in which social
relationships (including those with health agents) develop and
their effects (in the form of positive and negative experiences
and expectations) accumulate.
- Given the indeterminate, ephemeral, extremely flexible nature
of Nkoya social groups, the social process among this people
revolves around continuous shifts in social relationships,
through which individuals try to maximize social, political,
ritual and medical support; in this light it is understandable
that people pursue both cosmopolitan and Nkoya medicine, but the
extent to which they do so depends on the quality of the evolving
social relationships through which they get access to either
source of health care.
- Kinship and marriage, and the authority relations defined by
these institutions, set the internal constraints for the social
process within Nkoya society, and thus largely determine when and
why younger people have to submit to the health actions which the
elders are continuously imposing upon them.
- For those Nkoya who participate in the multi-ethnic urban
environment, modern-sector employment as well as personal
relationships and experiences with agents of cosmopolitan
medicine largely determine the extent to which cosmopolitan
health care is utilized.
- Most Nkoya (and many other African urban migrants) are in a
peculiar socio-economic position. They participate in urban
capitalist structures but their ultimate socio-economic security
rests in the village, not primarily because of the so-called
'force of tradition', but because the political economic of this
part of the world has assigned to the village the task of
reproducing cheap labor and accommodating discarded labor.
Remaining dependent upon the village, even those Nkoya who are
committed supporters of cosmopolitan medicine have to abide by
the institutions of their rural society, including the medical
role of the elders, through which authority is asserted, the
group affiliations of junior members are manipulated, and
town-earned money is channeled to the village.
2. THE PROBLEM
AND THE METHOD
In modern
Zambia, people's pursuit of health and healing usually takes
place on the interface between on the one hand what Loudon
(1976:4) has called cosmopolitan clinical medicine (the
bureaucratically-organized realm of public health services and
certified private practitioners) and on the other hand a variety
of alternatives: self-medication, intra-family treatment, and the
services of such African specialists as midwives: diviners;
herbalists; priest-healers specializing in the alleged effects of
ancestral wrath, sorcery, or affliction spirits; and leaders of
certain Christian churches specializing in spiritual healing.
There are some social-science studies available, both on
cosmopolitan medicine in Zambia2 and on some of the alternatives:
herbalists,3 priest-healers,4 and African midwives.5 Whatever the
merits of these studies, their major shortcoming is that they
rarely deal with the crucial problem of the interaction between
cosmopolitan medicine and local alternatives.
The importance of this problem is certainly acknowledged in the
work of Frankenberg and Leeson,6 but these two authors have so
far not published an exhaustive empirical study on this point.
Close came Leeson's short paper on 'Paths to medical care in
Lusaka' (1970), where she found that 'nearly two-thirds of all
ngangas' [African healers - WvB] patients had previously
consulted ''western'' medical advisers' (1970:9). In a
preliminary yet thoughtful analysis, Leeson concludes that 'to
consult [the nganga ] does not imply a total rejection of western
medicine' but instead should be considered an attempt to assess
why western medicine has failed to be effective, or an attempt to
try all available paths to health (1970:11). Extremely
stimulating in Leeson's argument is that, here as elsewhere
(1969; cf. Frankenberg and Leeson 1976), she tries to vindicate
the African healers, claiming that greater success in public
health will not be achieved by needlessly attacking the healers
who perform many essential tasks, but by improving the working of
the western health agencies. For a member of the cosmopolitan
medical profession (Leeson is a physician), this is quite a
courageous statement to make.
Leeson's research was carried out in Lusaka. Here the Zambian
patient is surrounded by easily accessible cosmopolitan health
agencies: the University Teaching Hospital, a number of urban
clinics, and an abundance of private practitioners. The majority
of these (in fact: all except the private practitioners) are
non-fee-paying; also drugs are dispensed free of charge. Yet even
here, despite the overlap between cosmopolitan and nganga
consultation noted above, Leeson found that about 40% of the
ngangas' patients claimed not to have consulted cosmopolitan
agencies. And these are not just patients complaining of
illnesses that could be considered the ngangas' special domain:
'madness', 'spirit possession', etc. A considerable number of
Leeson's informants consulted the nganga, at the exclusion of
cosmopolitan agencies, for complaints that (cf. table 1) many
Zambians today consider amenable to western treatment: they allow
themselves to be hospitalized on the basis of these complaints.
Table 1a. The six most frequent reasons for
hospitalization in Zambia (source: Stein 1971)
While these
data demonstrate the prominence of these diseases in the
Zambians' utilization of cosmopolitan medicine, table 1b
indicates that the same diseases constitute important reasons for
the consultation of non-cosmopolitan healers:
Table 1b Consultation of ngangas for the six most
important diseases in Zambia (sample: patients of Lusaka
ngangas; source: Leeson 1970
Despite the
availability of cosmopolitan medicine, why do contemporary
Zambians continue to pursue forms of non-cosmopolitan medicine?
Phrased thus, this central question of the present paper may
sound ethnocentric, even smack of cultural imperialism.
Cosmopolitan medicine is just one particular socio-cultural
subsystem, peculiar to a type of industrial society that since
the nineteenth century has spread over many parts of the world.
Wherever cosmopolitan medicine has penetrated, it has encountered
local forms of medicine, often of great complexity and antiquity.
Rarely is local medicine abandoned overnight, in favor of
cosmopolitan medicine. Moreover, despite its achievements and
power, cosmopolitan medicine itself is increasingly criticised
within the very societies it sprang from; Illich's recent Limits
to Medicine, Medical Nemesis: The Expropriation of Health (1977)
is an eloquent and convincing example of this tendency. Yet, in a
country like Zambia great national and personal efforts and
dedication go into the propagation of cosmopolitan health care.
The latter does possess reliable therapies or preventive routines
for certain endemic diseases (e.g. malaria, gastro-enteritis,
measles) which cause great suffering and for which local,
non-cosmopolitan medicine has no adequate cure. For these reasons
I feel that my question is a legitimate one - particularly if the
answers we shall find will not lead to a Pyrrhus victory of
cosmopolitan medicine, but to a better understanding and
appreciation of the contributions various medical traditions,
including cosmopolitan medicine, can make towards the well-being
of the people involved.
As regards Zambia, Leeson's answers were not meant to be
exhaustive. Moreover they were based on a possibly biased sample
survey: her respondents were found in the ngangas' consulting
rooms and might not be entirely representative for the Lusaka
population as a whole. The only other author who has explicitly
raised the same question in the Zambian context, is Victor
Turner. At the end of a general ethnographic inventory of Ndembu
Lunda medicine, he quotes (1967a: 356f) a variety of reasons for
the persistence of local medicine. Local medicine is said to rest
on the same premises as the total world view of the local
society; many illnesses heal themselves, irrespective of the real
or alleged effect of therapy; the healing cults have an important
psychological effect; and illness is so prevalent that the local
culture has no choice but to actively confront it. These reasons
overlap with those mentioned by Leeson and throughout the
literature on the subject (cf. Lieban 1973: 1056f). Le Nobel's
clinical experience in the field of maternity care at the rural
district level in Zambia suggested that access to the outlets of
cosmopolitan medicine also plays a major part. When a mobile
maternity service greatly increased accessibility, utilization
increased threefold (1969: 85f); yet even so it could not be
prevented that 'only 20% of the regular antenatal attendants
reported within a few weeks after the delivery' for post-natal
and under-five consultation. Evidently besides accessibility
there were other factors at work, one of which Le Nobel suggests
to be health education - another point emphasized in a vast body
of literature on the subject.
An increasing number of publications in now becoming available on
the interaction between cosmopolitan medicine and its local
alternatives. Like the few Zambian examples quoted, much of this
literature uses generalized descriptive data, often of a
quantitative nature, to arrive at general but as yet rather
preliminary conclusions. Studies based on two types of data are
overrepresented: those relying mainly on medical records relating
to people already pursuing cosmopolitan medicine (e.g. Le Nobel
1969), and those based on speech reactions: on what people say
they feel, did, do, or may do in future.7 It should be noted that
both types of data are artificially restricted to the individual,
about whom certain facts (often artefacts) are recorded without
taking into account the social relationships in which that
individual is involved, and the development of those
relationships over time.
In the present paper I shall approach the problem from a
different angel: the extended-case method, to whose development
Turner himself and his sometime Manchester colleagues (foremost
Van Velsen) have so greatly contributed;8 moreover the
presentation of my data and analysis has been modelled, somewhat,
after Epstein's paper on urban networks (1969). In the
extended-case method, the fundamental structural features of a
social field are identified not primarily on the basis of the
participants' statements concerning such enduring cognitive
elements as collective beliefs, rule and norms; nor on the basis
of other generalized data such as quantitative surveys; but on
the basis of a carefully studied sequence of social events
involving the same interacting protagonists. Applied to the
medico-anthropological perspective (cf. Janzen 1975), I shall
contend that cosmopolitan medicine and its various local
alternatives constitute dominant spheres in the social field
within which people, through a complex social process, are
engaged in the pursuit of health. What form the relations between
those two spheres take, and why, shall be tentatively analysed by
reference to one extended case, describing in detail the health
experiences of Edward, a Nkoya infant. Edward's experiences
largely depend on those of his parents Muchati and Mary;
therefore, the latter will also play leading in the account that
follows.
Limitations and possibilities of the extended-case method in
medical anthropology will became apparent as my argument
proceeds. The health activities of the protagonists, within and
outside cosmopolitan medicine and extending over several years,
no longer appear as disconnected items but are shown to be parts
of a sustained social process. The significant health aspects of
this social process will be shown to be intimately related to
crucial social, economic and political aspects. But what is thus
gained in depth and width, goes at the expense of
representativity. We shall therefore have to discuss to what
extent the protagonists' situation is unique. Moreover data of
sufficient depth and detail to be amenable to extended-case
analysis, can only be collected through intimate and prolonged
association between the researcher and the protagonists. In the
context of health activities, at the borderline between
cosmopolitan medicine and other forms of medicine, is it
permissible to use such intimacy primarily for the gathering of
scientific data? Or should such influence as the researcher
builds up through participation, be used to drag off the patients
to cosmopolitan health agencies, thus releasing them from the
clutches of non-cosmopolitan healers? When discussing our own
role in Edward's case (section 5), I shall briefly consider this
ethical question.
This paper is an anthropologist's contribution, and makes no
claim to medical competence. When the course of our field-work
forced us to diagnose and treat our informants' illnesses, we did
so as amateurs, albeit that my wife's long-standing experience
with medical research as a biophysicist greatly facilitated our
access to medical literature and to medical practitioners. The
plausibility of such diagnoses as my argument contains has been
confirmed in later, detailed discussions with doctors, including
three physicians practising in the area itself.
However, as in
nearly all cases such tentative confirmation was reached in
absence of the patient involved, no medical authority attaches to
our diagnoses. In view of the centrality of these diagnoses in my
argument this may appear a major weakness, yet it was unavoidable
in a rural area where no cosmopolitan doctor is available within
80 km, there a two-hours drive.
3. BACKGROUND
The
protagonists in this case belong to the Nkoya people, a small
ethnic group which has its home area in the eastern part of
Zambia's Western Province (formerly Barotseland), and surrounding
areas.9 My medico-anthropological data mainly derive from the
Nkoya of Chief Kahare,10 a small group of peasant cultivators and
hunters.
Chief Kahare's is not a healthy area.11Situated on the central
western Zambia plateau, at the Kafue/Zambezi watershed, the area
contains swampy streams and fishing ponds conducive to malaria
and bilharzia. Respiratory tuberculosis and gastro-enteritis are
likewise common. In addition to malaria almost universal hookworm
infestation further contributes to the anaemic condition (cf.
King 1966: section 24: 64-66) that greatly reduces the resistance
of children (measles is a major killer disease here), and of
young women in pregnancy and childbirth. Hypovitaminosis is a
common condition. With the virtual absence of motor traffic, the
major causes of trauma are wild animals, defective bicycles, and
human violence. Leprosy and blindness are infrequent but accepted
features at the village scene. A massive eradication campaign in
the 1950s reduced the rate of venereal disease which before that
time was very high.12 Infant mortality is high. Moreover,
fertility is exceptionally low.13 This may be related to such
social factors as high marital instability, polygyny, and labor
migration (cf. De Jonge 1974); and to local practices relating to
sex and childbirth.14
Being located at the periphery of the province and even of the
district they belong to, Chief Kahare's Nkoya have only recently
seen the establishment of a permanent outlet of cosmopolitan
medicine in their own area: a Rural Health Centre dating from the
late 1960s, at about 30 km from Chief Kahare's capital village.
However, at distances of 80 km and more, dispensaries, and even
(just beyond the district's western border) a mission hospital
have existed since the 1930s (Northern Rhodesia, 1930). From the
early 1940s, teachers at the few mission schools in the villages
kept some elementary medicaments supplied by the mission. Minor
village sanitation requirements as enforced by the district
administrative staff on their annual tours; tsetse fly control at
the borders of the Kafue Park; very rare inoculation campaigns,
and the habitual medical check-ups when one registered as a labor
migrant at the distant provincial capital: this sums up at about
all there was of cosmopolitan medicine, and its derivations,
during most of the colonial period.15 Of the three hospitals now
found in the district, one was established in the late 1950s and
the other two around the time Zambia became independent (1964).
None of these present-day hospitals is within 80 km from Chief
Kahare's village.16 Although the number of outlets of
cosmopolitan medicine compares favorably with other districts in
Zambia,17 it is mainly the people living in that part of the
district where the three hospitals are concentrated (each within
only 50 km from the others!), who more than sporadically benefit
from them.
For an understanding of the extended case, a minimal introduction
to Nkoya social structure is necessary. Throughout my
presentation of the case I shall refer to the principles outlines
here. I shall take them up explicitly in my interpretation of the
case, in section 6.18
In terms of social structure, the contemporary Nkoya situation
must be analyzed at two levels. First we have to look at the
relations between this society and the wider social, political
and economic structures within which it is incorporated; and
secondly we need to study the internal structure of this
(part-)society. The two levels will turn out to complement each
other.
In the modern Central African context, 'Nkoya society' forms a
social-organizational subsystem: the local results of
incorporation into the colonial and post-colonial state, and into
the world-wide capitalist economy. The members of this subsystem
are based partly in the Nkoya homeland and partly in the towns of
Central and Southern Africa. The people in these two segments are
geographically separated, exist in very different residential
environments with varying degrees of multi-ethnic involvement,
and specialize in different modes of production. Capitalism
dominates urban economic relations, while in the village many
pre-capitalist forms still survive, although with difficulty (Van
Binsbergen 1978b). Yet the two segments are linked by very
frequent interaction, making for a constant stream of people,
information, letters, money, food, manufactured articles, between
the urban and rural segments. Despite the differences in economy
and social-structural environment, in both urban and rural
segments of the Nkoya ethnic group the same patterns of kinship,
marriage, ritual, medicine obtain, and almost every Nkoya
individual is involved in social processes in which both urban
and rural kinsmen and tribesmen actively take part. In this sense
it is meaningful to speak of Nkoya society, even though many of
its members live outside the Nkoya rural area.
The political economy of the contemporary Nkoya situation can be
described with Meillassoux's phrase (1975: 137f) 'the mode of
reproduction of cheap labor' (cf. Gerold-Scheepers & Van
Binsbergen, 1978: 25f).
Capitalism brought not only processes of material expropriation
and extraction within the Nkoya homeland (e.g. hut tax, partial
closure of the forest area for hunting and collecting); it
particularly caused, since the 1910s, a drain of locally
reproduced labor force from the Nkoya homeland to the places of
capitalist employment in Central and Southern Africa. With low
average standards of formal education, and as a small ethnic
minority in towns the labor market and the informal sector are
dominated by other ethnic groups, the Nkoya have rarely been able
to become stabilized townsmen who rely entirely on their
capitalist employment. Instead, the insecurity of urban
employment has necessitated a continued orientation towards the
village, and a continued involvement in kinship-dominated social
processes focusing on the village. As the village is the place
where children are born and raised and where the old and disabled
retire, the urban capitalist sector benefits from a labor force
while relegating the costs of its reproduction to rural society.
The latter becomes economically exploited, in fact impoverishes,
and its social organization is eroded since its original economic
base has been greatly affected by capitalist relations of
production (Van Binsbergen 1978b). Yet the survival of this rural
society is obviously of primary importance within the overall
political economy of this part of the world. Only if rural
society remains essentially intact, can it perform its
subservient role vis-à-vis the urban capitalist sector. Thus
contemporary Nkoya village society reproduces cheap labor, and at
the same time provides a niche of economic, social and
psychological security outside the capitalist sector, for the
many Nkoya who despite their past, present or future involvement
in that sector have not been allowed to become anything but
peripheral to it.
While in town, Nkoya migrants in great majority engage in mutual
hospitality and kin assistance. They participate in Nkoya cults
and puberty ceremonies, and send remittances to rural kin. thus
they demonstrate they still identify as Nkoya. Only in this way
can they ensure their stake in the village, in preparation of
their ultimate retirement there. While they live in towns and
while the majority of the men at least are employed in modern
formal organizations, in their free time most urban Nkoya pursue
a social, cultural, ritual and medical life that is largely that
of their rural relatives. The Nkoya therefore, are an example of
the fact that economic and political incorporation need to lead
to complete destruction of pre-existing social and symbolic
structures. These structures may survive as 'neo-traditional'
(i.e. deprived of their original base in pre-capitalist relations
of production), provided that the incorporated subsystem which
they underpin, has been assigned a function within the new, wider
system. Under the penetration of capitalism, the Nkoya kinship
system has been modified but not destroyed, because Nkoya rural
society has been made subservient to capitalist structures.
I shall demonstrate that Nkoya medicine is an essential part of
the Nkoya kinship system, and that the continued partial
adherence to the former, depends on the continued reliance on the
latter.
Let us now move on to the internal structure of Nkoya society.
The formal principles governing personal intra-ethnic social
relationship in the urban segments (i.e. outside the domain of
participation in formal organizations) largely derive from the
rural situation. It is therefore sufficient for our present
purpose to describe the latter.
Chief Kahare's area consists of a number of river valleys,
separated by extensive light forests where much hunting takes
place. Each valley derives a separate identity from rain ritual,
an unofficial neighborhood court of law, and concentration of
rights to riverside gardens and fishing grounds mainly in the
hands of the valley's inhabitants. Each valley contains about a
score of tiny villages, whose sizes range from one to twenty
households, a minority of which are polygynous. Each village is
headed by a headman, whose title and office is ritually inherited
at the village shrine. After the death of a headman, a successor
is chosen from among a large pool of patrilateral, matrilateral,
and sometimes affinal kinsmen of all previous incumbents of the
office; very often, senior men are attracted from a distant
village or called back from town to take up the vacant
headmanship of a village. Names and titles of persons other than
headman are inherited in a similar fashion. Usually inhabitants
of a village are real or putative kinsmen of the headman.
However, the Nkoya reckon descent bilaterally; moreover,
intra-village marriages have become exceptional and are now
frowned upon; and consequently an individual's maternal kin and
paternal kin (either of which he may opt to reside with) tend to
be spread over a number of different villages; and in addition to
real and putative genealogical links, joking relations between
pairs of clans19 may lead to close personal relationships that in
effect contain the same claims and rights as actual kinship.
For all these reasons each junior Nkoya has potential claims to
residence and assistance with regard to a large and
geographically very extensive set of senior tribesmen, who all
compete for a following of juniors in order to establish
themselves as village headman (or to remain successful in that
office). In addition to urban-rural migration, intra-rural
geographical mobility is therefore very high. All individuals
except the aged continually try to improve their
kinship-political position by moving from village to village.
In this extremely flexible, competitive and conflict-ridden set
up, the village is the main conspicuous unit of the
kinship-political process. Yet the village is not a monolithic
whole. As inhabitants come and go, they are rarely bound by the
fact that they have grown up together or have interacted with
each other for many years at a stretch. Usually the village
headman spends much of his time and energy to keep together a
village consisting, with some exaggeration, of virtual strangers
whom only opportunity and calculation have brought together.
Bilateral kinship enmeshes and confuses consanguinean and affinal
ties to such an extent as to preclude the emergence of stable kin
groups above the village level. Clans are now too dispersed and
too devoid of corporate interests (apart from matters of chiefly
succession) to form enduring social groups. In the course of
kinship-political processes of coalition and opposition,
vaguely-defined clusters of kinsmen tend to emerge beyond the
scope of one individual village. Such clusters manifest
themselves through the members' repeated association, over a few
years, for the purpose of marriage negotiations, court cases,
ritual, and inheritance to prestigeous titles connected with
headmanship and chieftainship. Although these clusters have to
fixed boundaries nor ascriptitious recruitment of members (i.e.
their shifting composition cannot be predicted just from a
genealogy or a village map), they are not completely ad hoc
structures. In each cluster, one or two clans tend to prevail,
and often a cluster is primarily (but never exclusively)
associated with one particular village, including those of its
members who temporarily reside in town. Such a village may even
loosely lend its name to the cluster. The definition of such
clusters of temporarily solidary individuals is largely
situational (Van Velsen 1964, 1967), in that the present state of
any one cluster's composition and internal structure can only be
determined when, for one specific social event (particularly
conflict), the cluster sets itself off against one or more rival
clusters. In the next event, confronting some different cluster
over some different problem, the cluster's composition may be
different except for a small but firm core membership.
Much of the social process among the Nkoya revolves around the
definition, mobilization and confrontation between such blurred,
shifting and ephemeral clusters. It is them I have in mind when
in the following account I shall speak of the protagonists' 'kin
group'. Specifically, Muchati's kin group in so far as mobilized
in Edward's case, focussed on Nyamayowe village, which is located
in the Mushindi valley. The kin group of Mary, his wife, focuses
on Jimbando village, located in the Mema valley within 100 m from
Chief Kahare's capital. Over the road the distance between
Nyamayowe village and Jimbando village is about 10 km.
Finally, the Nkoya have a richly developed ritual culture, much
of which is reminiscent of that of the Ndembu, so eminently
described and analysed by Turner (1957, 1961, 1962, 1967a, 1967c,
1968). Most Nkoya rituals have strong medical connotations: they
are meant to cure people from illnesses considered to be caused
by ancestors, sorcery, the spirits of the wild, etc. Since the
early twentieth century, cults of affliction have emerged as the
dominant ritual complex throughout Western Zambia, including the
Nkoya area. The historical conditions under which this happened I
have indicated elsewhere (Van Binsbergen 1976a, 1977a). Building
upon previous authors (foremost Turner), I defined such cults of
affliction as
'characterised
by two elements: (a) the cultural interpretation of misfortune
(bodily disorders, bad luck) in terms of exceptionally strong
domination by a specific non-human agent; (b) the attempt to
remove the misfortune by having the afflicted join the cult
venerating that specific agent. The major ritual forms of this
class of cults consist of divinatory ritual in order to identify
the agent, and initiation ritual through which the agent's
domination of the afflicted is emphatically recognized before an
audience. In the standard local interpretation, the invisible
agent inflicts misfortune as a manifest sign of his hitherto
hidden relationship with the afflicted. The purpose of the ritual
is to acknowledge the agent's presence and to pay him formal
respects (by such conventional means as drumming, singing,
clapping of hands, offering of beer, beads, white cloth and
money). After this the misfortune is supposed to cease. The
afflicted lives on as a member of that agent's specific cult; he
participates in cult sessions to reinforce his good relations
with the agent and to assist others, similarly afflicted, to be
initiated into the same cult.' (Van Binsbergen 1977a: 142)
This basic
pattern is found in all the many individual cults of affliction
of contemporary Western Zambia, including those featuring in the
present paper. Most cults of affliction occurring in the Nkoya
area have, moreover, in common that their adepts are organized in
small factions headed by an accomplished cult leader. Ties of
kinship and co-residence are used to reinforce the relationship
between leader and adepts; and just like village headmen, cult
leaders compete with one another for the allegiance of followers.
The expansion of these modern cults of afflictions seems to be
not unrelated to the introduction of cosmopolitan medicine, at
the periphery of Nkoya life. It is remarkable that whenever
informants remember these cults' original founder-prophets (cf.
Van Binsbergen 1977a: 155f), the latter are depicted as having
tried, at some state, cosmopolitan medicine before founding their
own healing cult. Oral traditions concerning one such prophet,
Ngondayenda, invariably stress the lack of clinics and hospitals
in the district in the 1930s, when severe human and cattle
epidemics occurred.
More historical research is needed on this point. But it can be
safely stated that, from its first entrance in the Nkoya area,
until the present-day fervent competition for the allocation of
Rural Health Centres over the various administrative wards of the
district (Kaoma Rural Council n.d.), cosmopolitan medicine has
been recognized by the local people as highly valuable and
desirable. Yet throughout this period it has been forcibly
confronted by Nkoya medical alternatives. This paper tries to
understand why this should be so.
4. THE
EXTENDED CASE
I shall
present the facts of Edward's [6]20 and his parents' health
experiences in chronological order and with such relevant detail
as my data allow. Only after this has been done, shall I, in the
subsequent sections, interpret these facts in the light of the
central questions posed in this chapter.
Muchati [7], born in 1946, had left his father's village
Nyamayowe in 1961. He had been called to Lusaka by his kinsman
Shipuna [5]. The latter had promised to see Muchati through his
primary-school education, which in the village had stranded due
to lack of money for school fees. Muchati joined Shipuna's
household, but not until almost a decade later (1969) did he find
an opportunity to actually continue his education. Meanwhile
Shipuna's urban following waxed over the years, so that by the
late 1960s he found himself the leader of a fenced ward in
Lusaka's Kalingalinga squatter compound. The ward comprised six
to eight households of close kinsmen of Shipuna, including
Muchati. By that time Muchati had found employment as a cleaner
with a nearby educational institution. In his spare time he ran a
clandestine bar. He had established a stable relationship with a
non-Nkoya townswoman.
1969.
Muchati's kinsmen in Nyamayowe village prearranged a marriage for
him with Mary [4], a moderately educated (grade 4) girl living in
Jimbando village. Under grave pressure from his father Shelonga
[13], Muchati terminated his relationship with his urban
concubine. Following his father to the village, he reluctantly
married Mary there.
Muchati did not know that Mary was his distant classificatory
sister, and thence a more or less prohibited partner. Both
Muchati's and Mary's parents, however, were aware of this fact.
They did not consider it a real obstacle, as marriage
prohibitions in similar cases are believed to be recent
innovation among the Nkoya. Muchati's parents themselves were
distant classificatory siblings, and their marriage had lasted
for over thirty-five years already. Yet the sibling link between
Muchati and Mary was kept a secret until after the wedding,
mainly in order to deny Muchati a valid argument against marrying
Mary.
There was yet another reason why, according to Nkoya standards,
the marriage was somewhat unusual. Apart from consanguinean
relationship between Mary and Muchati (which referred to a common
ancestor in the distant past), there was a marital link in actual
existence between Nyamayowe and Jimbando village. Kawoma [24],
headman of Nyamayowe village, was married with Mary's cousin
Kashimbi [40]. Besides being a headman, Kawoma was employed on
Chief Kahare's royal establishment. He divided his life between
Chief Kahare village (where the household of his favorite and
senior wife was located), and Nyamayowe where his other two wives
lived, including Kashimbi. Nkoya consider it disadvantageous to
contract, within one generation, more than one marriage with the
same village. By entering into marital ties with as many villages
as possible, the village members maximize the social field where
new generations can find residential and economic support. At the
same time avoidance of multiple marital ties with one village
minimizes the probability of chain reactions in the deterioration
of inter-village relationships, in the (only too likely) case
that one of these marriages breaks down. For divorce is extremely
frequent in this society.
Thus the marriage of Muchati and Mary started out with a number
of structural disadvantages. The spouses' personalities and their
life spheres (town versus village) were not yet attuned to each
other. Contrary to many contemporary Nkoya marriages the affinal
relationships surrounding this marriage lacked the clear-cut
juxtaposition between the husband's and the wife's immediate kin
group. Having been recognized as distant classificatory siblings,
both spouses in theory belonged to the far periphery of each
other's kin group - and while this may initially have been
regarded as a sign of positive integration, it deprived the
parties in this marriage from the advantage of well-defined
kinship positions from which future marital conflict might be
adequately dealt with in a judicial context.21 Nyamayowe village
had already received a wife from Jimbando village, and the
vicissitudes of this earlier marriage could have repercussions on
Mary's and Muchati's own marriage. The accommodation of Mary's
and Muchati's initially quite district personalities and
interests, as well as the development of affinal tensions
inherent in any Nkoya marriage but acerbated by the confusing
overlap in affinal relationships and by the multiple
inter-village marriages, are to form major specific structural
dimensions of Edward's case.
Just how exceptional was Muchati's and Mary's marriage, involving
remote classificatory siblings and multiple inter-village links?
While normative pressures exist against both structural features,
I estimate that either feature is present in roughly 10% of all
marriages. In the Nkoya kinship system, affinal ties produce
classificatory sibling relations in the next generations;
therefore the two features do not occur independently, and the
probability of their combined presence would be something between
1% and 10%. However, this relatively unusual marriage does by no
means explain any Edward's case as non-representative. Beneath
the specific details, a more fundamental and universal principle
can be detected: the extreme optional nature of group formation
in Nkoya society, and hence the incessant competition for
followers and associates, with both medico-religious and other
means, inside and outside the medico-religious sphere.
Immediately after the wedding ceremony in the village, Muchati
took Mary to Lusaka. Only part of the agreed bride-price had been
paid. The rest was to follow in installments over the next few
years. The couple settled in Shipuna's ward. Now that he was
married, Muchati no longer depended on Shipuna's household for
the preparation of his food and for other domestic services. He
has passed out of the immediate domestic control of Shipuna and
the latter's wife Banduwe [2], and no longer submitted to them a
considerable portion of his income. Banduwe greatly resented
these developments. Soon after the wedding she started a gossip
campaign in order to affect Muchati's relations with his in-laws.
She alleged that Muchati did not feed Mary well, did not give her
proper clothes etc. Alarmed, Mary's mother Malwa [28] came to
Lusaka to inspect the situation. She satisfied herself that the
accusations were quite unfounded. Meanwhile Muchati lost his job
as a cleaner.
August 1970.
While Muchati was unemployed, their first son Joseph [3] was born
without any complications. He grew up without serious health
problems.
November 1970.
In Kalingalinga, Mary participated for the first time in a
nocturnal session of the Bituma cult of affliction. She had never
been diagnosed as suffering from this particular affliction, but
when she heard the drums play she could not control herself and
started to dance. As she did not remove her clothes from the
upper part of the body (as is obligatory in this cult), the cult
leader Jilemba accused her of sacrilege and fined her K1.22
Hoping to incorporate Mary in her cult faction, Jilemba continued
for years to harass Mary and Muchati about this offence.
December 1970.
Muchati found work again as a domestic servant with an expatriate
member of the academic profession.
November 1971.
Muchati entered our employment: originally as a domestic servant,
but soon devoting an increasing portion of his time to research
assistance among the urban Nkoya. With his family, he moved to
our premises. Thus a period started of 2 1/2 years of very
intimate day-to-day interaction.
December
1971-January 1972. For several weeks Mary had complained of
vague, diffuse ailments.23 Finally she proclaimed that she wanted
to travel to the village in order to submit to treatment within a
cult of affliction. Muchati could not detain her, and she took
Joseph with her. Relational problems partly explained Mary's
departure. She had been increasingly unhappy in town. She missed
her village friends as well as the rural economic tasks in which
she has been brought up and which she had learned to regard as
inherently meaningful. She found it hart to accept and enjoy her
uxorial role in the urban environment. For in town her economic
power was very limited. The family lived on the husband's income.
Mary did not find satisfaction in her very limited domestic
chores. She declined any suggestion made by her husband that she
could try en engage in some useful activity outside the house
(marketeering, making a garden). Frequently she would drive
Muchati to exasperation with her sulkiness and her taste for very
expensive clothes.
The cults of affliction stipulate actions that the (almost
exclusively female) adepts must undertake for the sake of their
own physical and spiritual well-being. Usually these actions run
counter to the short-term interest of their husbands or male
relatives. Cult obligations comprise expensive nocturnal
sessions, exceptional and luxury foods and clothing, inconvenient
absences from the family home. The expenses of all this are to be
borne by men. While the men resent these cultic actions they,
too, take the idiom of the cults of affliction seriously, and
seldom oppose them. Therefore the women can manipulate their
cultic claims as an expression of domestic conflict. Thus the
cultic idiom provided a context in which Mary could temporarily
retreat to the village without any over display of marital
conflict. Another reason why Muchati was unable to hold her back
, was that he still owed her kin group the final installment of
the bride-price.
In Jimbando village, Mary participated in a Bituma session,
directed by her mother's sister, Masholi [26]. After a month,
Muchati went to collect her and paid the outstanding amount.
Early 1972. In
Chief Kahare's area Muchati's cousin Kwambashi [18] died. She was
one of the leaders of the Bituma cult of affliction. Kwambashi's
sister Nchamulowa [20], a widow of the cults founder, still
fostered the latter's relics and now intended to succeed to the
name of Kwambashi. Thus she hoped to effectuate her latent
leadership claims in the cult.
May 1972. Mary
participated in a Bituma session in Matero suburb, Lusaka, led by
her original cult leader, Jilemba. About this time, Mary's second
pregnancy became manifest. On instigation of Muchati, she once or
twice visited an antenatal clinic in Lusaka. These visits were
frowned upon by the elderly Nkoya women in Lusaka.
August-September
1972. Two nocturnal mourning rituals were held among the Nkoya in
Lusaka: one for a recently deceased Nkoya townsman of Shipuna's
ward, another for Muchati's brother's child [16] who had died in
the village. Being highly pregnant, it was taboo for Mary to
attend. For pregnant women, unborn of small children, and chiefs
are not to enter into the sphere of death. However, Muchati found
herbal medicine for her that was supposed to lift the taboo and
protect her, so she could go mourning.
13 September
1972. Mary's labor had begun in the afternoon, and Muchati went
on a quest for herbal medicine which allegedly would ensure a
speedy delivery. He sent his younger brother to Kalingalinga, in
order to collect a midwife and her assistants from among his
Nkoya relatives there. Soon four women arrived, including Banduwe
[2] who was to play the women insisted that they would rather
first try for themselves, at home. However, the midwife and her
assistants appeared to become unnerved by Muchati's lack of faith
in them. He repeatedly point out the availability of allegedly
superior alternatives: the hospital, which our car could reach
within ten minutes; or, in our main building, my wife, who was
however far from eager to interfere. During the delivery, the
women in attendance kept Muchati out of doors. Repeatedly he came
to request our advice in matters which these women must often
have carried out with perfect confidence when on their own, e.g.
the tying and cutting of the umbilical cord. Finally, around nine
o'clock, an alarmed Muchati urged us to take full control: the
child had been born, but the placenta had failed to be produced.
Although the women greatly resented Muchati's interference, we
were finally allowed to take Mary to the University Teaching
Hospital, were she was admitted She was discharged again early in
the morning, i.e. nine hours later, without any follow-up
appointment.
Recent newspaper reports had brought out the shortage of school
places in Zambia, and the preference given, in the matter of
registration of pupils, to children who could produce a birth
certificate. Therefore Muchati decided to formally register the
new baby (something he had not done in the case of his first
child). Forced to publicly name the newborn child at a moment
that this is still immature according to Nkoya custom, he
haphazardly gave him the name if Jimbando, his maternal
grandfather [30]. 'Mary's family will like that name,' Muchati
said. Little could he know what haunting role the child's name,
and the attendant affinal relationship, were yet to play. For
domestic use, Muchati decided on the name of Edward [6].
After a few days, a Nkoya man was called in from Kalingalinga to
ritually cleanse the conjugal bed and to provide birth amulets.
This action was meant to terminate the puerperal avoidance
between father and child. It was all post-natal care the child
received. Despite hospital delivery, the parents refrained from
visiting the hospital or the nearby under-five clinic. Elderly
women in town, including Banduwe [2], insisted that such visits
would be to the child's disadvantage, particularly if taking
place before he was three months old. These were the same women,
among others, who had assisted in Mary's confinement. We got the
impression that, feeling slighted about their failure or
humiliation then, they now aimed to assert their medical
authority over Mary and her newborn child.
18 October
1972. Edward developed an alarming lump on his head. Although
Muchati urged Mary to take the child to the under-five clinic,
she was reluctant in view of the elderly women's attitude.
Muchati was at a loss: he felt he could not force her to go.
20 October
1972. When in addition to the lump on his head, Edward ran a
fever, Mary went to the clinic out of her own will. Edward was
referred to the University Teaching Hospital. The doctor there
urged her to admit that she had dropped the child on the ground,
but this she denied strongly. (A Nkoya mother whose infant incurs
serious harm is liable to physical punishment by the child's kin
group and by the elders in general. People therefore agreed that
Mary could not afford to speak the truth, if in fact she had
dropped Edward.) Edward was admitted to hospital on a diagnosis
of pneumonia, possible related to Mary's habit of bathing the
baby out-of-doors in cold water. In addition, the baby was said
to have developed 'brain trouble'. Edward was too weak to suck,
and was therefore tube-fed. In accordance with general Zambian
practice in the case of hospitalized children (cf. Boswell 1965),
Mary stayed at the hospital premises, in the relatives' shelter,
where she was daily visited by Muchati. The frustration of having
to spend two weeks without any meaningful activity, in the
company of equally displaced and frustrated women whom she had
not known before, in a crammed and ill-accommodated shelter,
added to her worry over the baby and made this a very unhappy
episode for Mary.
The hospital staff did not give the slightest attention to the
continuation of Mary's lactation. In combination with the worry
over the baby, and the frustrating experience at the relatives'
shelter, this resulted in Mary being unable to breast-feed Edward
any more, when after two weeks he was discharged. Raised in a
culture where breast-feeding is very strongly emphasized as a
mother's main link with her child,24 the impairment of this
function was a very heavy blow for Mary, and a cause of intense
feelings of guilt. Mary and Edward were sent home without anyone
on the hospital staff noticing the problem or trying to do
anything about it. Alarmed, Muchati and I referred to the
hospital. We were anxious to have Mary's lactation function
restored. Although bottle-feeding would not be impossible, it
would mean an enormous burden in terms of hygiene, expense and
maternal role patterns (cf. Raphael 1976). At the hospital a
doctor told us, rightly, that nothing specific could be done to
restore lactation. We were advised to try a protein-rich diet for
Mary, as this might have some success. Upon our request we were
told that there was no powdered milk available for distribution
to out-patients: neither did we get the feeding schedule we asked
for.
With his nearly-completed primary school education (recently,
through evening classes, he had reached grade 6), and his
previous experience with expatriates' infants including our own
daughter, Muchati accepted the absolute necessity of
sterilization of bottles etc., and he conveyed this insight to
Mary. With all our modern comforts at her disposal (pied water,
kitchen dresser, refrigerator, electrical stove, sterilizing
tablets, brushes, several glass feeding bottles, teats,
containers etc.), and determined to see her child through, Mary
quickly absorbed and accurately performed all the necessary
routines. Initially she feared making a fatal mistake in these
rather complex operations whose rationale she did not understand
in detail. Also was she embarrassed about her nurtural inadequacy
and her dependence on members of the opposite gender to rectify
this condition. But all this gradually gave way to relief and to
a measure of pride. In conversations with friends and relatives
Mary would often tell how her lactation function had become
impaired and how she could yet manage to fee her child. Yet her
dealings with Edward seemed somewhat mechanical, formal, and
lacked the spontaneous generosity so typical of Central African
patterns of breast-feeding. An important factor in this was no
doubt the fact that Mary's bottle-feeding forced her, several
times a day, to work in the kitchen of the main house. Here she
was doubly an intruder: both vis-à-vis us, who lived there, and
vis-à-vis here husband, whose professional domain it was. In
relation with Muchati, Mary's presence may have brought to the
fore a typical domestic servants' role conflict: that between
being a wife's husband, and doing low-status work commonly
reserved for women. Mary's preparation of the bottles would often
happen to take place under our joint scrutiny, and would very
infrequently give rise to such petty friction as may be
inevitable in a confined space where so many parental, domestic
and employment roles of two families intersect so confusingly. On
a deeper psychological level it would appear as if Mary was
subconsciously reproaching Edward for causing her to fail in her
nurtural duties. The lessened affection to which this condition
may have led, seems also detectable in Mary's later behavior
towards him, which directly relates to the series of health
crises he was to go through.
Edward responded well to be bottle-feeding, and became quite
healthy again. Meanwhile, we did put Mary on a protein-rich diet,
but (apart from an occasional few drops of milk, which Mary would
insist on offering her child)with no other effect than greatly
improving her general condition. For the latter reason we yet
continued the diet until Edward was about one year old. The costs
of this diet and of Edward's powdered milk amounted to over 20%
of Muchati's wages, which was much more than he cold afford.
Therefore we subsidized about 80% of the extra amount needed.
December 1972.
Muchati's mother, Munyonga [11], another leader of the Bituma
cult of affliction, visited Lusaka to look into the marital and
religious problems of her daughter Jenita [9], Muchati's full
sister. Munyonga staged a Bituma session in Kalingalinga, in
which Mary, Edward and Jenita were the main patients. We were not
surprised to see Jenita feature as a patient. Jenita lived in
Chaisa squatter compound, where she and here infant daughter
Lusha [15] were extremely poorly provided for by Jenita's husband
[10]: a shop assistant in a butchery, he would squander his
relatively considerable income on beer and girl-friends. Not only
had this state of affairs noticeably affected Jenita's and
Lusha's health. Also had the husband (quite exceptionally)
refused to pay the fees for the cult leader Kashikashika, to
whose treatment Jenita had subsequently subjected herself and
Lusha. A conflict with this cult leader had ensued, and Jenita
feared that Kashikashika would punish here by making her illness
come back. Treatment by her own mother, Munyonga [11], would
greatly reduce that risk, at the lowest possible costs (for no
fee would be required). At the much better diet, may have had
much to do with this. However, within the idiom of the cults of
affliction she, as an adept, was still to be considered a
patient. Initiated by her mother's sister [26] in the village,
Mary was still a potential member of that leader's cult faction.
Moreover, there was still a lingering claim on Mary from the side
of the leader of her very first session, Jilemba. Munyonga
resented Jilemba's insistence, not only because Mary was
Munyonga's daughter-in-law but also because it had been Munyonga
who installed Jilemba as a Bituma cult leader. Jilemba should
yield to Munyonga when told to do so. The fact that Mary now
joined in the session staged by Munyonga meant that Mary, too,
denounced the claims that here previous cult leaders, Masholi and
Jilemba, might have over her, and that she joined Munyonga's cult
faction.
On the extra-religious plane this move is another manifestation
of a process that runs as a red thread through this case: Mary's
gradual dissociation from her kin group of orientation, and her
increasing incorporation into her husband's effective kin group.
Finally Edward's parents justified his inclusion in the ritual by
saying that this initial illness and hospitalization and
demonstrated his proneness to illness. Among the Nkoya, such
proneness is considered the main sign that one is predestined for
a leading career within the cults of affliction. Although
Edward's health was now satisfactory, an occasional cold and
slight cough were stressed as demonstrations that all was not
well yet.
Meanwhile, Muchati and Mary had again taken up sexual relations.
Mary's ovulation had resumed and, without having menstruated
after Edward's birth, she conceived again.
March 1973.
Mary claimed that she should go to the to assist her sickly
parents, and moreover to seek treatment for her own affliction
and that of Edward. Mary's sulkiness had come back, and she was
very angry with Muchati for not letting her go immediately.
However, an additional reason for going presented itself.
Muchati's kin group began to suspect that Edward's initial
illness and minor later complaints all referred to his deceased
aunt Kwambashi [18]. An ancestral ritual at the village shrine of
Nyamayowe village might need to be performed, in order to confer
Kwambashi's name upon Edward.
When told about this, we pointed out that Mary would not be able
to keep up her exemplary standard of hygiene and bottle-feeding
when on the road or in the village, where there were no modern
comforts whatsoever. But this did not deter Mary.
With a supply of powdered milk and sterilizing tablets she set
out for Chief Kahare's area. In the village it was publicly
ascertained that she was pregnant again. Menstruating women must
not cook or handle fire: so a woman of childbearing age who
continues to perform her domestic work for over four weeks must
be pregnant, and she will be questioned about this by the other
women in the village. During this visit, Mary participated again
in a Bituma session stage by her mother-in-law, Munyonga [11]. No
ancestral ritual was performed for Edward, however. Edward's
paternal grandfather, Shelonga [13], had formally welcomed
Edward, calling him by the name of Kwambashi [18]. But for a
proper name-inheriting ritual Kwambashi's only surviving sister,
Nchamulowa [20], should have been present. Shelonga had written
to her in Lusaka, but she had not replied, as she was still
hoping to inherit the name herself.
April 1973.
Banduwe [2] went to the village in connection with the
prospective marriage between her son [1] and Mary's aunt [35] in
Jimbando's village. Muchati, who was anxious for Mary's return,
gave Banduwe money towards Mary's return journey to Lusaka.
Although Banduwe's son was from a previous marriage of hers and
thus no consanguinean relative of Shipuna [5], as a long-standing
member of Shipuna's ward in Lusaka he was yet considered a member
of the Nyamayowe kin group when interacting with Jimbando's kin
group. Therefore Shelonga [13] accompanied Banduwe to Jimbando
village for the marriage negotiations. However, Jimbando rather
unexpectedly began to abuse Banduwe and the whole kin group she
represented, claiming that 'These people do not care properly for
the women they marry.' Not aware of any recent friction, the
Nyamayowe delegation tried in vain to pacify Jimbando. Only
afterwards it became clear that Jimbando's anger had little to do
with the Nyamayowe kin group's treatment of the women from
Jimbando's village but... with the fact that some time before I
had refused to take Jimbando to Lusaka for eye treatment. By that
time we had still been strangers to the rural scene, unwilling to
commit ourselves to one particular family be bestowing relatively
big favors upon them; Muchati, Jimbando's son-in-law, did not
insist when we turned the request down, and we understood that he
was not eager to have his sick father-in-law stay in Lusaka,
where he would have to look after him. From Jimbando's reaction
it would appear that the latter considered us as members of
Muchati's kin group, at least in so far as confronting his own
kin group. Anyway, the marriage negotiations had failed, and
Shelonga and Banduwe returned to Nyamayowe village.
Mary had not approved of her father's attitude, and very soon
after this episode she returned to Lusaka. She brought back a
thoroughly weak and emaciated Edward. However, the bottle-feeding
routine was resumed in the proper manner, and rapidly Edward got
well again. Meanwhile, in Lusaka, Muchati's cousin Nchamulowa
[20] had found a job as a cleaner. In order to have a free hand
she sent her children to relatives in a peri-urban area. She
claimed to have taken the job in order to save money for the
massive and expensive name-inheriting ritual in which she hoped
to take Kwambashi's [18] name. In anticipation, she had my wife
make a splendid white robe for her, to wear during the ceremony.
May 1973.
Mary's mother, Malwa [28], visited Lusaka, mainly in connection
with the marital problems of another daughter of hers [29]. Malwa
refused to visit with Muchati and Mary. They went to see her at
Mary's sister's place. There Malwa treated them very coolly.
Obviously the relation between Malwa and Mary was still very
strained, as a result of the recent events in Jimbando's village.
Edward had by now recovered from his stay in the village, but
whereas he was physically fit, his motoric development seemed
somewhat retarded. Edward's relatives suspected that he was
suffering from shikoba, the result of a presumed mystical
competition between a young child and his next sibling who is
still in their mother's womb; the younger child is supposed to
launch murderous attacks upon his elder sibling.
(Physiologically, this idea of competition may the based on the
fact that a woman's body does not easily combine the tasks of
breast-feeding an older child and building up a new child in the
course of pregnancy; but this does not strictly apply here since
Mary was not breast-feeding Edward.) On a less mystical plane,
the fact that Edward would not walk by the time his next sibling
would be born, distressed the elders; still referring to the none
too distant past when slave-raiding was common and people had to
hide in the forest at very short notice, Nkoya consider having
two children who both cannot walk yet, an impossible, dangerous
burden for a mother.
In this period, fears of Kwambashi became increasingly
pronounced. There was the idea that Edward, under attack from his
unborn sibling and his deceased aunt, would have little chance of
surviving anyway. Moreover the restricted, formalized way of
feeding Edward which was so alien to Mary's socialization into
motherhood, continued to estrange her from her child. In
combination these factors made that Edward's mother was still
markedly apathetic and unstimulating in dealing with him, and
while he received all necessary material care, the relation
between mother and child seemed too deficient for proper
development.
Meanwhile we had made two short research trips from Lusaka to
Chief Kahare's area. We prepared to move the site of the research
to this area. We discussed whether Mary and her children should
accompany us, or should stay in Lusaka. Now another fear of Mary
manifested itself. She had not menstruated after the birth of
Edward and before the new pregnancy. Therefore the new child
would be surrounded with all the gruesome properties locally
attributed to menstrual secretion. Allegedly, Mary would not be
allowed to stay in the village when giving birth, but instead
would have to give birth alone in a hut in the forest. This
prospect was most terrifying her. (Fortunately the issue was
never raised again; when her time came, she was confined in her
parent's village.)
July 1973.
Munyonga [11] visited Lusaka again. She had been feeling very
ill, and this time she came not only as a healer but also in
order to seek treatment herself, in the context of cults of
affliction similar to Bituma. In addition, and despite Munyonga's
very strong opposition, Muchati [7] and Shipuna [5], with our
help, took her also to the main urban hospital and to a private
physician. Munyonga sought treatment in town because she found
the village an unsuitable place for staging the cults session
deemed necessary for her recovery. All her surviving children
resided in town (except the youngest [17], a mere schoolboy).
Moreover her husband, Shelonga, belonged to the Moya cult of
affliction which was opposed to all medicines, including those
featuring in the cults of affliction. Although the two roles of
patient and healer merge and imply each other in the cult of
affliction idiom, Munyonga perceived herself primarily as an
exceptionally gifted healer, much more than as a patient.
Therefore, while seeking treatment from other healers, she felt
she had to make up for this painful loss of status (and money!)
by organizing a series of extremely successful and massive Bituma
sessions in Kalingalinga. At these sessions Mary and Jenita [9],
among others, appeared again as major patients/adepts. Thus
Munyonga tried to strengthen the urban ritual faction she had
begun to develop in December, 1972.
Meanwhile it became known that Kwambashi's relatives (by and
large Muchati's kin group) had formally decided that Nchamulowa
[20] was not to succeed to Kwambashi's name. They pointed out
that, with other relatives surviving, it would be a shame if
someone were to succeed his or her full sibling - as if left
alone in the world. But obviously more was involved, for
succession of full siblings is by no means exceptional among the
Nkoya. Probably the kin group resented Nchamulowa's independent
character and her successful adaptation to urban conditions -
having a job where many mature Nkoya men had failed to secure
one. This social and financial independence, moreover, largely
enabled her to escape from control by her kin group. Yet, without
the kin group's consent and ritual cooperation, Nchamulowa was
absolutely unable to succeed to her sister's name.
August 1973.
We gave up our urban residence and in several trips moved our two
households to Chief Kahare's area. In the evening when we reached
Chief Kahare's village after the last trip, Mary's niece [43] die
din nearby Jimbando village. She was a daughter of Kashimbi [40],
who in a later marriage had become the wife of the headman of
Nyamayowe village [24]. Her death appeared to be due to extreme
dehydration resulting from untreated gastro-enteritis. A young
widow, she had only a few days previously settled in Jimbando's
village, having moved from the distant village where her husband
[44] had recently died under similar conditions. Malwa [28] and
Jimbando [30] had hoped that Muchati and Mary would settle in
their village for the duration of the research But now this was
out of the question. In view of this ominous death and the
lingering conflict with her parents, Mary absolutely refused to
live in Jimbando village. In Chief Kahare village, at barely
hundred meters distance, we had to arrange accommodation for
Muchati and Mary, next to our own house. Joseph [3] was sent to
his paternal grandmother Munyonga in Mushindi valley, while
Edward [6] for the time being stayed with his parents. Some weeks
before, he had been weaned. Therefore his feeding was not likely
to cause particular problems in the village, despite the absence
of modern comforts.
From our new rural base the research continued as before.
19 September
1973. Mary's labor began in the morning. Muchati went to inform
Malwa and Munyonga, who were working in the riverside gardens at
considerable distance. The confinement was kept a secret from
women in the surrounding villages, for fear of sorcery attacks on
the mother or the child.
Malwa, Mary's mother, acted as midwife. Rather against her will,
Mary had been taken into her parent's house, where until now she
had refused to stay. Munyonga arrived only after Mary had given
birth. That was however several hours later, as Mary's labor was
to be very protracted. A trusted kinswoman living in a nearby
village had given her herbal medicine to speed up the delivery,
but without success. Also Muchati's own medicine, allegedly
successful when Edward was born, failed this time. Labor took
exceptionally long, probably partly as a result of the baby being
oversize due to Mary's exceptionally good diet during pregnancy.
The relatives began to suspect a supernatural influence. Mary's
sister-in-law, Emeliya [25], married with Mary's brother [27],
was asked to divine. Divination took place in the same room where
Mary was lying. Emeliya used the standard method of the axe
handle: moving an axe handle to and from on the ground, names are
recited of people who may be responsible for the evil influence,
and when the correct name is found, the movements of the handle
are supposed to halt. Begin a member of the family, Emeliya knew
all the relevant names. She first recited those of the living,
then those of the dead. Kwambashi was found to be responsible.
Next the diviner found that Kwambashi, though very irate, was
prepared to be approached by Muchati, for whom she had had a
special liking when alive.
Muchati was called and was told to enter the delivery room (which
under normal circumstances a man is never allowed to do). He
performed the water ritual of ablution and libation without which
the supernatural cannot be approached; the he implored Kwambashi
to take mercy upon her living relatives, and release the baby
Mary heard her husband pray. Five minutes later the child [8] was
born.
When they tried to interpret the outcome of the divination, the
members of Muchati's kin group arrived at the following view.
Kwambashi died between the time of Edward's conception and his
birth. Thus Edward had acquired Kwambashi's 'shade' in the most
direct way: 'from his father's hands into his mother's womb'.
Kwambashi would be his name, no matter what other names might be
given to him. This name of Kwambashi had still to be publicly
confirmed in a naming ritual; however, that step had until then
been postponed. Even had Kwambashi's relatives (except Shelonga
[13] failed to ceremonially welcome Edward as Kwambashi when he
had visited their village recently.
Kwambashi had sufficient reason to feel slighted, and tried to
take revenge on the next baby.
Nkoya individuals have several names. The Kwambashi who died in
1972 had inherited that name when her mother [19] died - her
'own' name had been Kafungu. The name of Kwambashi would be
reserved for Edward [6]. Munyonga [11] however, the boy's
grandmother, had dreamed of a new name for Edward, the day after
Kafungu's birth. She claimed that the Kwambashi name did not seem
to fit Edward. His illnesses and retarded development were cited
to substantiate this. She therefore proposed the name 'Heva' she
had heard in her dream - a biblical name which (contrary to many
other biblical names) is hardly used among the Nkoya. Being an
illiterate non-Christian, Munyonga may have picked up this name
in her dealings with the syncretistic prophet Ngondayenda.
Although Mary and Kafungu were by this time staying in Jimbando
village, Mary's parents had hardly any part in this discussion.
Everything revolved around Muchati's kin group. Yet it was a
diviner from Mary's kin group who had identified the influence of
Kwambashi and thus had laid the 'blame' for the difficult
delivery on Muchati's kin group.
Next morning, when Muchati, his father Shelonga, and a niece
arrived to ceremonially thank their affines for the birth of
another child, relations were markedly strained. Under the
pretext that all work had been done within the family, and no
costs had been incurred, Mary's mother refused to accept the
ceremonial payment that the mother's family is to receive on such
occasions. Muchati had no choice but to leave the money on the
ground in the middle of Jimbando village, for anyone to take it.
Many present were aware that a similar situation had occurred
thirty-five years before, in Munyonga's [11] home village, when
Shelonga had tried to pay bridewealth for his wife. His
prospective affines had then refused to accept the money,
pointing out that Munyonga was his classificatory sister; driven
to exasperation, he had left the money on the ground, and left.
One of the implications of this refusal of ceremonial payments is
the following. By offering money, Muchati and his kin group tried
to offset themselves as a distinct social unit against Jimbando's
kin group, in a bid to secure disproportionally greater rights
over the newborn child. They had already made the proper payments
in connection with the child's mother, Mary. The mother's group,
on the other hand, in refusing the birth payment, declined such
juxtaposition, claiming that in actual fact Muchati's kin group
and their own kin group were one, and thus refused to accept the
other kin group's exclusive rights over the newborn child.25
As the tensions between these two kin groups became increasingly
pronounced, Mary had several quarrels with her mother and
prematurely left Jimbando village to join Muchati in Chief
Kahare's village. So rushed was her departure that no medicine
had yet been prepared to ritually cleanse Muchati's and Mary's
conjugal bed.
Since Mary could not mind two infants, Edward was sent to
Munyonga in Nyamayowe village, to join his brother Joseph. Under
the circumstances it was unthinkable that he should be sent to
his maternal grandmother Malwa, in nearby Jimbando village. Mary
stayed behind in Chief Kahare's village with Kafungu, a
pathetically plump and healthy baby whom she had not the
slightest difficulty to breast-feed. We got the strong impression
that, indulging in the delights of this new and splendid baby,
Mary tried to forget Edward and the troubles she had had with
him.
With Edward's departure, and with Kafungu to replace him, a
burden fell off Mary's mind and she entered a period of euphoria.
A remarkable change came over her. In town we had always known
her as shy and awkward, giving the impression of being lost and
uprooted. However, having returned to the village we found that
she commanded considerable prestige on the basis of her four
years of urban experience. In Mary's case, her urban features
could be displayed all the more freely as she lived as a young
matron in the village of the chief (her classificatory elder
brother), under the relaxed control of her husband Muchati but
(contrary to most young women) outside the direct control of her
senior consanguinean of affinal kin. The greatest threat in this
respect came from her parents in nearby Jimbando village. But by
refusing to stay with them, by quarreling and ostentatiously
siding with her husband's kin group against her father, Mary
ensured that she retained her independence vis-à-vis her
parents. In town Mary had always refused to engage in business,
but now, in Chief Kahare's village, she began to augment her
household budget by selling beer and tobacco, attracting and
entertaining male customers with her urban ways, and (with the
aid of a record player) occasionally turning our corner of the
village into a bar!
20 October
1973. Soon after our settling in Chief Kahare's village the
people's insistent demands for medical attention had forced us to
establish an improvised bush clinic. So Mary called on us when
she was worried over Kafungu's slight cough at night. Along with
some of the more serious patients calling at our clinic, we took
the child to the distant Rural Health Center.26 There we learned
that the staff could do previously little, as they had run out of
all essential supplies. (That situation was not to be mended
soon. A few weeks later, for a boy with a fractured thigh-bone,
no plaster of Paris was available, and we had to drive the
patient all the way to a district hospital, another 60 km).
23 October
1973. From Nyamayowe, Edward was brought to our bush clinic. His
breathing at night was reported to be difficult and noisy; he was
weak and apathetic, and had a mild conjunctivitis. After our
earlier experience with the Rural Health Center, we decided to
apply our own medicines. We urged Edward's relative to bring him
along daily for eye treatment: we were so short of Terramycin eye
ointment that we could not afford to give each patient a package
to take home. However, we did not see Edward back before three
days later, and again four days later.
Early November
1973. In Nyamayowe village, Edward's health deteriorated
steadily. As soon as Muchati had left to accompany us for a
week's work in Lusaka, Edward was immediately declared critically
ill by his kin group. Shelonga sent a letter to Muchati urging
him to come back. From Nyamayowe village the Rural Health Center
is only at a distance of 20 km, i.e. only two hours of cycling
along the bush paths. And there were bicycles available in the
village. Moreover, Muchati had left some money to cope with
eventualities like this. Yet for two reasons Edward was not taken
to the Centre. First, recent experience had shown that, however
useful at other times (cf. note XXX above [was 14]), the absence
of supplies made it now useless to go there. And secondly, after
the events surrounding Kafungu's birth it was so overwhelmingly
obvious to his kin group that the determinants of Edward's
illness were not primarily somatic but supernatural, that it was
considered a waste of precious time to refer to the outlets of
cosmopolitan medicine. Instead, Edward's kin group decided to
invoke the help of a Nkoya healer who happened to visit a
neighboring village. This healer lived far away and was, in Chief
Kahare's area, primarily perceived as a member of Jimbando's [30]
kin group. Muchati's kin group felt that this was advantageous as
it meant that the responsibility for Edward's well-being in this
critical situation was not exclusively carried by themselves but
shared with Edward's maternal kin.
At the same time, in another village, a cousin [45] of Muchati's
reported dreams in which she was harassed by Kwambashi crying 'My
relatives do not respect me. Even if my name comes to Muchati's
child they do not accept it.' Therefore, despite Nchamulowa's
[20] absence, the Nkoya healer staged the long-awaited naming
ritual for Edward. In addition he gave him herbal medicine to
cure the concrete, somatic manifestations of the affliction. Mary
came to attend the ritual. As the rains had started, she
proceeded to make a garden on the land of Nyamayowe village.
Later she returned to Chief Kahare's village, leaving Edward in
the care of his grandmother, Munyonga [11]. By that time we had
returned from Lusaka.
22 November
1973. From Nyamayowe, Edward was again brought to our bush
clinic. He ran a slight fever, had diarrhea, and showed initial
signs of dehydration. We sent him back to Nyamayowe, with a
supply of powdered milk and with drugs to cure his suspected
gastro-enteritis.
15 December
1973. Still in the care of his grandmother at Nyamayowe, Edward
gradually developed unmistakable symptoms of malnutrition. His
worried relatives declared him ill once more, and had the illness
diagnosed by a diviner. However, this time the diviner, Loshiya
[23], through marriage and subsequent incorporation belonged to
their own kin group. She was the wife of Muchati's cousin [22].
The outcome of this divination carried out by Edward's paternal
kin was strikingly different from the divination his maternal kin
had carried out at Kafungu's birth. This time it was again a
deceased relative who was declared responsible for Edward's
illness, but now not a member of Edward's patrilateral kin, but
of his matrilateral kin! Jimbando [30] was generally known to
seriously neglect Enesi [32], the young daughter of his deceased
brother [31]. Enesi had settled in Jimbando village after a
divorce, and there had been treated as mad and as an outcast.27
None of her fellow-villagers had bothered to improve her
ramshackle house of to build a kitchen for her. On a recent
occasion the headman of a neighboring village had been allowed to
beat her after she had allegedly insulted him. (Instead, the
headman should have sued her before the neighborhood court of the
local Court; cf. Van Binsbergen 1976b: 51f). Now the diviner
Loshiya alleged that Enesi's deceased mother [33] had made Edward
ill, in order to revenge the suffering of her own child, Enesi,
at the hands of Enesi's patrilateral kin, who were at the same
time Edward's matrilateral kin. Edward was now again subjected to
an ancestral ritual, this time directed at Enesi's mother
(Edward's classificatory grandmother). People claimed however
that this ritual could only lead to an improvement of Edward's
condition if at the same time Jimbando would actually put an end
to Enesi's suffering. For Mary, who accepted the pronouncements
of this diviner, new fuel was added to her conflict with her
parents. She was furious that her father's shortcomings should
cause harm to her son Edward. It is not possible, though, that
Mary accepted this interpretation of Edward's misfortune, and
eagerly joined in the general indignation vis-à-vis Jimbando,
because in doing so she would not have to admit that she herself
had been neglecting Edward since Kafungu's birth.
The subsequent events must be placed against the background of a
high incidence of sudden deaths among adults and children in
Chief Kahare's area during the second half of 1973. Mortality
always soars high in this area after the onset of the rainy
season, when food is scarce and resistance low. Most of the
children involved in this mortality crisis died in the course of
a measles epidemic which ran through the district. Although
measles immunization was propagated at the district's under-five
clinics, in this remote area virtually no children had been
vaccinated. Our bush clinic (where such preventive measures were
beyond our means and skills) was frequented by mothers who wanted
treatment for the secondary infections their children had
contracted while having measles. I have no reliable comparative
data to indicate that in this period a truly exceptional number
of adults died. At any rate, the population had become virtually
paralyzed with fear. Coupled to the prevailing interpretation of
death as being invariably caused by sorcery, this rate of
mortality had a downright paranoiac affect. For several weeks
parents refused to send their children to the village school for
fear of the alleged presence of murderers hiding in the forest. A
massively attended public sorcery trial was staged at which Chief
Kahare and members of his royal establishment were accused of
having caused the recent deaths, so as to procure powerful
chiefly medicine. The Mema and Mushindi valleys were in the grip
of unsettling rumors, a state of dramatic insecurity which was
also related to the national general elections which took place
on 5 December, 1973.
I have pointed out how beyond a small core the composition of kin
groups is extremely flexible. This enables people anxious to
detect a meaningful pattern behind common misfortune, to
rearrange recently deceased members of the local community in
such a way that many of them appear as close relatives - even
although they would rather be reckoned as members of rival kin
group when still alive. Thus it becomes possible to interpret
many sad events as a direct attack from some other kin group
(which then has to be identified upon one's own. Now with the
spate of sudden deaths, this mechanism was particularly manifest
among the members of the kin group focusing on Nyamayowe village.
As indicated in diagram 1, this kin group, after substantial
losses already in the years 1972-73, literally within a few weeks
saw itself deprived of seven of its members. In addition, the
third wife [37] of Nyamayowe's headman, Kawoma [24], was confined
of a stillborn child in mid-December 1973. Diagram 1 shows that,
though scattered over various villages, the people who died in
the last quarter of 1973 were actually rather closely related to
our protagonists. The resulting paranoia, therefore, was not
merely due to an optical illusion. The surviving members of
Muchati's kin group felt deeply and personally threatened and
continually feared for their own lives. Proceedings were set in
motion to divine the identity of the rival kin group that would
have caused the deaths.
26 December
1973. For over a week, Patrick [41] had suffered from measles. He
was a four year old boy in Jimbando village, a grandchild of the
second wife of Kawoma [40]. His condition had not prevented him
from taking active part in the Christmas celebrations, which form
a major social event in the area. On the morning of Boxing Day
Patrick was very sick, probably because of the food he had eaten
on Christmas. However, against the background of recent losses,
his relatives were convinced that Patrick was dying; they
panicked, and as a result he did die. Only immediate injection,
people claimed, might save Patrick's life. They did not refer to
us, for several reasons. Although people had very often asked us
for injections (which here as elsewhere are considered the most
powerful technique in cosmopolitan medicine), we had never given
any. Moreover, only a few days previously we had returned from
one of the district's hospitals, where my wife and I had been
found to be so seriously ill that we had been referred to the
Lusaka hospital; we had mainly stopped at the village to collect
some personal effects, and were not in a condition to see
patients. So we were not told about Patrick's condition until it
was too late.
The headman of a nearby village possessed an old syringe, which
in the past he had wielded with sad results. At least two people
were known to have died under his hands in recent years. Yet
Patrick's relatives were prepared to take the risk once more. The
boy's grandfather, Kawoma, was absent, but in his locked suitcase
inside his house he was keeping a box containing vials of
chloroquinphosphate, bought at the black market during a visit to
Lusaka. Kawoma had recently quarrelled with his senior wife,
Munjilo [38] (i.e. the co-wife of Patrick's grandmother [40]).
Eager to help and thus in ingratiate herself with her husband,
Munjilo now broke open the suitcase and took the medicine to the
headman-healer, who injected vials (a manifold overdose).28 The
boy went into a coma, and the healer fled. Patrick was already
considered dead, many people had streamed to Jimbando village and
had started mourning, when Muchati told me what had happened. He
had finally called on me because he was puzzled by the fact that
the 'dead' boy still had a pulse and felt warm. In vain I tried
to revive Patrick from his coma, and he died in my arms. His
mother wailed: 'The witches have waited to kill him until after
the injections, so that now everyone will say that he died
because of the injections, but I know it is not true...'
This was the second sudden death in Jimbando's village within a
few months. The rumor started that the senior members of the
village, Jimbando and Malwa, were sorcerers intent on killing off
younger inhabitants. Moreover, these deaths involved the
stepchild and stepchild's child of Kawoma, i.e. potential members
of Muchati's kin group, which had already suffered so many losses
recently. It was now no longer possible even to pretend friendly
affinal relationships between the two kin groups associated with
respectively Nyamayowe and Jimbando village. Realizing this, and
fearing an outbreak of violence, Malwa urged her daughter Mary to
leave neighboring Chief Kahare's village and fly to Nyamayowe
village, in order to bring herself and Kafungu into safety. Thus
Mary rejoined her sons Edward and Joseph. this move dramatically
completed the process, extended over four years, in which Mary
gradually dissociated herself from her parents' village and
became more and more closely incorporated into her husband's kin
group.
January 1974.
Edward's condition worsened again, and again a healer from
elsewhere was consulted, a woman this time. She staged a divining
ritual and began pointing out the responsible person - who, she
insisted, was not a deceased relative but a living sorcerer. When
she claimed that this sorcerer lived in the neighborhood and was
a full sibling of Edward's paternal grandfather Shelonga, the
latter told her that she could stop, collect her fee, and go: his
last surviving siblings had died a few months previously (cf.
diagram 1).
February 1974.
Edward's condition seemed critical and his parents, themselves
now suffering from Malaria, took him to one of the district's
hospitals. There Edward was found to suffer from pneumonia and
malnutrition. After initial treatment, and instructions as to
diet, Edward returned to Nyamayowe. Muchati was now caught in a
role conflict as a father and a research assistant. Although he
saw that Edward needed to return to town, he did not want to
abandon the field while my wife and I were very ill in Lusaka.
However, when hearing of the situation we wrote a letter urging
him to collect his family, return to Lusaka and take Edward to
hospital there. This he finally did.
March 1974.
After the usual hours of queuing, referral, queuing again,
completing forms, etc., Edward was admitted to the University
Teaching Hospital in Lusaka. The two medical officers (one
European, one Indian) who successively examined Edward prior to
admission, were reluctant to hospitalize him. One said: 'What is
the use of trying to fix up this child, as with these people he
will be the same within a few months?' The other doctor tore at
Edward's hair and squeezed his limp cheeks and leg muscles,
shouting at Muchati with histrionic indignation: 'Look what you
have done, you stupid man. Is this the way you people raise
children?' Utterly shocked by this humiliating confrontation with
the health agency whose excellency he had always advocated among
his people, and to which he was now applying as a last resort,
Muchati rushed out of the ward, to the parking lot where I was
waiting. For the first time in all the years that we had worked
together, he cried out my first name, without the usual titles of
address. Finally he was an equal who in his distress appealed to
his friend. He told me to explain to the doctor Edward's complex
medical history, including his earlier hospitalization in the
same hospital and its disastrous effects on his mother's
lactation, the trouble and expense of bottle-feeding, the health
hazards of village life, etc. This I did, throwing in such weight
as my racial and academic status happened to carry in Zambia at
that time. Obviously my intervention did much to improve the
doctor's attitude towards the case. Edward was well looked after
in the ward, and we received regular reports on his progress.
Once again Mary stayed at the hospital's relatives' shelter, in
order to help with the feeding of Edward. As she was still
breast-feeding Kafungu, she had to bring the latter as well.
Muchati asked a related girl in Lusaka to come and assist Mary,
since the hospital staff did not offer her any assistance.
However, this girl could not be spared from home, for she had to
attend to her sick mother who claimed to be suffering from
Bituma.
Children other than patients were not allowed in the children's
ward. Therefore those mothers who had both a child patient in the
ward, and a suckling baby on their backs (a very common
situation), were required to leave the baby outside in the porch
on the ground. Here, at the ward's entrance, no accommodation was
provided (yet hardly any mother would have a perambulator to
leave her baby in), nor any supervision. So within a short while
Kafungu caught pneumonia and could be admitted too. It was a time
of agony for Mary.
After a few weeks the two children were discharged and the family
joined Muchati in his Kalingalinga house. Over one and a half
years old now, Edward still showed no signs of beginning to walk
or to speak. But at least he showed more motoric activity than
ever before, and had started to crawl.
When she had both children safely at home again in her
Kalingalinga house, Mary vowed that never again would she go and
live in the rural areas. 'Now I know that I can only keep them
healthy in town. The village is no place fit for children,' she
said.
This complex
and detailed account of Edward's infancy, while pertinent to the
medico-anthropological questions I raised in the introduction, at
the same time offers a picture of the wider social dynamics that
set the framework within which Edward's health experiences must
be understood. Edward's case brings out recurrent themes that
dominate the health situation of contemporary Nkoya society, in
both its rural and urban effects.
But before analysing the data presented here, let us first
consider those aspects of the case that render it not only
unique, but also, to some extent, non-representative. And by this
I mean our own involvement, as expatriate and temporary members
of the Zambian elite, in the lives of Edward and his family.
5. EDWARD'S
CASE: AN ARTIFACT?
Contrary to
current ethnographic conventions, I have refrained from making
ourselves (my wife and me) invisible in the preceding account -
not (I hope) out of undue self-indulgence, but because we were
major actors. Repeatedly we offered alternatives that helped to
shape the course of event.
An example of this is our intervention at the birth of Edward:
but then our role was not different from that of most elite
employers of domestic labor in Africa. By subsequently providing
the means to put Edward onto bottle-feeding we contributed to his
vulnerable nutritional status and indirectly to the inhibitions
that surrounding Mary's relationship with him. But short of
letting the child starve to death there was no real alternative.
The next major intervention was the move of Muchati's and our own
household from Lusaka to the village. Many urban Nkoya families
occasionally return to the village for longer or shorter periods.
This is especially the case after the husband has lost his urban
job. However it also occurs while urban employment lasts. In the
latter case not directly economic reasons prevail, but reasons
such as local leave, family visits, healing, attendance of
life-crisis ceremonies. Especially since the completion of the
tar road into Western Province (1972), movement between Lusaka
and Chief Kahare's area is frequent and relatively cheap: there
are several daily bus services. Before our moving to the village,
Mary had twice gone there on her own initiative, both times
taking an infant with her. Therefore Edward's prolonged stay in
the rural area (September 1973 - March 1974), even if ultimately
instigated by our research, was not really a-typical. What was
a-typical was that, due to Muchati's position as a research
assistant, he and Mary should be living in Chief Kahare's
capital, i.e. outside direct day-to-day scrutiny of and control
by their senior kin. However, in Chief Kahare's village Mary
lived within earshot from her parental home, where after
Kafungu's birth Edward might have been looked after, had it not
been for the increasing friction between Mary and her parents.
Edward's dismissal to distant Nyamayowe, and the dramatic decline
of his condition there, had very little to do with our presence
in the area.
Finally, our operating a bush clinic in Chief Kahare's village
introduced an additional health agency in Chief Kahare's area.
The characteristics of our clinic included its proximity,
novelty, availability of simple but essential medicines, our
informality, use of the local language, attention for social and
relational aspects of the patients' complaints, and considerable
success in the treatment of the most frequent complaints. For
these reasons our activities amounted to unintended competition
with other health agencies, particularly herbalists in the
surrounding villages, and the more distant Rural Health Centre.
Soon we were seeing about forty patients a day. Naturally,
however, we frequently referred people to the district's
hospitals and (until this proved useless) to the Rural Health
Centre. Often we would take the patients there in our care, which
was for most of the time the only serviceable motor vehicle
within a radius of over twenty km. Just as our medical activities
did not prevent Edward's kinsmen from consulting local healers,
they did not really block the way to the distant, more formal
cosmopolitan health agencies. Therefore, although we were major
actors in Edward's case, I do not think that our intervention was
such as to wholly distort the picture of the health situation
among the Nkoya peasants and urban poor. I would rather describe
our influence as catalytic, or perhaps as a not too well
controlled social-science experiment.
Obviously, our personal involvement and commitment did not stop
short at the limits suggested in some handbooks on participant
observation. This raises the question of ethical responsibility,
which always pervades social research in the domain of illness
and death; as it does clinical medical research. Let me try to
make our position clear. It was not as if we cynically allowed
Edward's health to decline in order to study his parents' and
kinsmen's reactions in relation to various Nkoya and cosmopolitan
health agencies. But could we not have done more to prevent the
near-fatal outcome? Throughout our association with Muchati and
his family we had advocated the use of cosmopolitan health
agencies including under-five clinics. We warned against the use
of black-market drugs and we emphasized that in serious cases,
consultation of Nkoya healers should always be accompanied by
visits to cosmopolitan health agencies. Yet by continually
discussing Nkoya medicine; by making cults of affliction a
pivotal element in our research; by helping to organize cult
sessions and participating in them - by all this we conveyed the
impression that we took Nkoya medicine seriously, considered it
eminently valuable, and did not want to see it wiped out entirely
by cosmopolitan medicine. In view of strategies of participatory
research, it was of course absolutely necessary to give that
impression. But it was not merely a façade. From our first
confrontation with them, we could not help taking Nkoya cults
seriously, both as amazing psycho-therapeutic achievements, and
as powerful and creative symbolic configurations, betraying great
musical and dramatic virtuosity, and expressing suffering and
remedy in a very moving way.29 Did our admiration encourage
Edward's relatives to look to these cults for a solution of their
health problems? I hardly think they needed any encouragement on
this point. Might a more negative attitude of ours, particularly
if militantly propounded in conversations and advice, have helped
to keep them on the straight path to cosmopolitan medical care? I
very much doubt it. More likely, such an attitude (which would
moreover be contrary to our own awareness of the limitations of
cosmopolitan medicine) would have estranged us from Edward's
relatives, would have deprived us of such limited means as we had
of intervening in his health situation, and would have made us
utterly impossible as participant researchers.
At the time we did not consciously develop this attitude and
weigh it against alternatives. Frankly, we felt as if we had no
choice in the matter. Our main guidance lay in a professionally
cultivated sense of trans-cultural humility which (being the main
stock-in-trade of anthropologists in the humanist tradition) may
well be the greatest contribution anthropology could make to
cosmopolitan medicine in Third-World settings. Ours was not a
research project in applied anthropology. We tried to gain
understanding of the nature of Nkoya contemporary society. In the
process, we were confronted head-on with its economic and medical
misery. We did not allow the temptation of easy answers and
solutions to wedge in between ourselves and our Nkoya friends.
For better and worse, we were not prepared to extend our
intervention in their lives beyond the limits that had implicitly
been agreed, and gradually extended, in our interaction with
them. That yet we set up an improvised local outlet of
cosmopolitan medicine is no paradox: it was an action forced upon
us by the people's continued appeal to us for drugs and medical
advice. Within the very narrow limits of our resources and skills
we accepted such responsibility as they entrusted us with; but as
we struggled along in our own difficult field-work roles as
researchers, spouses, parents, and finally as patients ourselves,
we felt that it was not primarily on our shoulders that the
responsibility for Edward's well-being lay.
On the other hand it should be clear that the interest in
cosmopolitan medicine among our urban and rural Nkoya contacts
was not exclusively or primarily due to our intervention. The
interest was there; but we intensified this interest, and by our
own action (facilitated by our greater knowledge, and higher
status in the wider Zambian society), we were in a position to
take away some of the barriers that hindered their access to
cosmopolitan medicine. In Edward's case, the protagonists'
pursuit of cosmopolitan medicine was not really dependent upon
us: at several crucial moment we were not available, or not
consulted.
Having thus dealt with our own place in Edward's case, I shall
now proceed to derive from it such medico-anthropological
insights as it has to offer.
NOTES TO PART
I
1This paper is
a product of my research into religious change and urban-rural
relations in Zambia, in which I have been engaged since 1972.
Field-work was undertaken alternatingly in Lusaka and Western
province, Zambia, from February 1972 to April 1974, from
September to November 1977 and in August 1978. A research grant
from the University of Zambia covered initial research expenses
in the period February-April 1972. In 1973-74 and 1977-78 I was a
Research Affiliate of the University of Zambia's Institute for
African Studies, in which capacity I greatly benefitted from the
intellectual exchange and research facilities offered. The
Netherlands Foundation for the Advancement of Tropical Research
(WOTRO) provided a writing-up grant for the period 1974-75, when
the first draft of the present paper was prepared for the 11th
International Course in Health Development, Royal Tropical
Institute, Amsterdam, April 1975. The final version was written
under the stimulating conditions of my current appointment as
Research Officer at the African Studies Centre, Leiden; this
institution also financed my 1977 and 1978 research trips. While
registering my indebtedness and gratitude vis-à-vis these
various institutions, the Zambian authorities and my informants,
I wish to thank in particular the following people: Henny van
Rijn, my ex-wife, with whom I shared the traumatic experience of
studying the Nkoya medical situation, and to whom consequently
this paper is dedicated; Muchati and his wife Mary for reasons
which my argument will make sufficiently clear; D.G. Jongmans for
offering me the opportunity of presenting my data and views
before a medical audience; the students of the International
Course in Health Development, to whose passionate and incisive
discussion the argument owes a great deal; J. Vosters, sometime
medical officer in charge of a hospital in Western Zambia, to
whose constant advise and supervision we, as medical laymen, owe
much of our clinical experience with the rural medical situation;
the District Medical Officer, Kaoma district, who actively
encouraged the medical line in our research; J. Kee, sometime
medical officer in charge of a hospital in Western Zambia, for
adding to our understanding of the area's medical situation and
medical history; S. van der Geest, K.W. van der Veen and H.C.F.
Zwaal (M.D.) for detailed comments on earlier drafts of this
paper; and finally the members of the Leiden Africa Seminar whose
discussion of an earlier version of the paper was most helpful.
2Jayaraman
1970; Shattock n.d.; Frankenberg and Leeson 1974; Nur et al.
1976.
3Apthorpe
1968; Turner 1967; Gilges 1964; Symon 1958; Frankenberg and
Leeson 1976; Leeson and Frankenberg 1977.
4Reynolds
1963; Turner 1967b; Colson 1969; Van Binsbergen 1977a.
5Le Noble
1969: 31f; Spring Hansen 1971; Munday 1945; Barnes 1949;
Stefaniszyn 1964:74f.
61974, 1976;
cf. Frankenberg 1969; Leeson and Frankenberg 1977; and Leeson
1967, 1970.
7E.g.
Ademuwagun 1974; Leeson 1970; Imperator 1974; Maclean 1971.
8Turner 1957;
Van Velsen 1967, 1964: xxiiif and passim.
9Cf. Van
Binsbergen 1975; 1976a, 1976b, 1977a, 1978b, and n.d. (b);
McCulloch 1951; Clay 1946.
10People's
personal names and titles have been altered in this paper, as
have those of localities in Western Zambia.
11The
unfavourable conditions summarized here contrast remarkably with
the picture emerging from the UNDP Nutrition Status Survey
(National Food and Nutrition Programme, 1974). Based on a
national sample including a large number of rural villages, that
study carefully maps out the distribution of such somatic
conditions as either indicate, or are considered to cause,
malnutrition. For the purposes of the survey, the Zambian
territory was divided into a number of ecozones. The twelfth
ecozones, to which Chief Kahare's area belongs, compares rather
favorably with most other ecozones, in terms of: children's
weight against age; arm circumference; most of many serum,
haemoglobin etc. levels that were measured (except packed well
volume and ascorbid acid, with regard to which this ecozones
scored low); and particularly malaria, where children in this
ecozones were found to be least affected among the whole national
sample. (Malaria incidence in adult males, however, was average,
and in cult females even very high). The report did not attempt a
systematic interpretation of these patterns, except for seasonal
variation in diet. The main explanation for the difference
between this moderately positive picture and the situation in
Chief Kahare's area, becomes clear when we trace the origin of
the data in this ecozones (Schültz 1976: figure 30). They derive
from four villages in the central part of the ecozones, where not
only different ecological conditions obtain (particularly a
different hydrography and much greater human encroachment upon
the forest), but which is also the region's centre of gravity in
terms of medical facilities, cooperatives, communications,
exposure to mission and school education, etc. (cf. Van
Binsbergen: 171f; incidentally, this bias also affects Schültz's
own analysis of the area's ecosystem (1976: 103f).) For an early
yet thorough examination of the health situation in a area
adjacent to Chief Kahare's, cf. Newson 1932. Sadly, present-day
health conditions in Chief Kahare's area are still rather similar
to what Newson described.
12Northern
Rhodesia 1956: 95,100; Northern Rhodesia 1955: 110; cf. Evans
1955, who deals with the Nkoya's eastern neighbors, the Ila.
13Cf. Ohadike
& Tesfaghiorghis 1975; Central Statistical Office 1975: 6 and
passim; Van Binsbergen n.d. b.
14On the
causal significance of such practices, cf. Central Statistical
Office 1975: 21; in the Nkoya case they include: intra-vaginal
medicine used to ensure a dry milieu for intercourse (the harmful
nature of this substance is indicated by the hemorrhages it
frequently causes); and infanticide on various occasions, e.g.
when the mother is a girl who has not gone through puberty
ceremonies.
15In addition,
migrants returning to the village had often gained considerable
experience with cosmopolitan medicine at their places of
employment.
16The 1968
returns of one of these hospitals corroborate the disease
patterns summarized above (table 2):
Source:
Republic of Zambia 1972; in order to avoid easy identification in
the printed source, I imposed upon the original data a random
scatter with mean = 0% and standard deviation = 10% (cf. Van
Binsbergen 1978a).
A further
brief summary of the local health situation is to be found in:
Republic of Zambia, 1976: 191f; Imasiku 1976.
17Cf. Republic
of Zambia 1967, 1968, 1976; Blankhart 1966: 6f.
18A peculiar
methodological problem arises here. An extended case is normally
used to bring out more general structural principles that
presumably have a rather wide application in the society in
question. These principles concern, in the present argument, the
relationship between cosmopolitan and non-cosmopolitan medicine.
However, in order to make the case study amenable to such
interpretation, other structural principles must be invoked;
these other structural principles, relating to the internal
social structure of Nkoya society and its incorporation in the
wider world system, can be seen to work in the present case
study, but they derive primarily from a much wider set of data,
as presented in my other publications on the Nkoya and on Central
Africa in general.
19Nkoya clan
affiliation is ambilineally inherited. Every Nkoya belongs in
principle to two clans: his father's and his mother's. The
paternal clan affiliation tends to be submerged, and a Nkoya
usually identifies with his maternal clan. In the case of close
kin relations, membership of the same clan is often regarded as
prohibitive for marriage. Certain chiefly titles are owned by
specific clans. Finally inter-clan joking often forms a starting
point for individuals to engage in prolonged dyadic contracts.
Today, the membership of the various Nkoya clans is scattered all
over the Nkoya homeland. Before the expansion of political and
economic scale, around 1800 (which radically altered
chieftainship and boosted interregional relationships), Nkoya
clans are claimed to have been much more localized, exclusively
matrilineal, and with a clan chief discharging major ritual and
redistributive functions within the clan area.
20Numbers
within brackets [ ] that follow people's names in the text,
correspond with the figures in diagram 1.
They are not to be confused with the raised footnote numbers, nor
with four-digit numbers referring to years. While the names are
pseudonyms, the genealogical relations as shown are, to the best
of my knowledge, correct.
21For Central
African societies, the structural principle involved here was
most explicitly argued by Marwick (1965: 199f); cf. Van
Binsbergen 1977b.
22K. Kwacha,
the Zambian currency. K1 equaled about £ 1.30 in 1973.
23On
re-reading it occurs to me that at this time, as in March 1973,
Mary's moodiness may partly have been due to her being in the
early stages of pregnancy. However, at both times her husband and
her wider social environment were as yet ignorant of her
condition, and could not make allowance for it.
24Cf. Turner
1976c: 19f on the culturally closely related Ndembu.
25For the
contradiction, in Nkoya social organization, between bilateral
descent and payment of bridewealth, cf. Van Binsbergen 1977b:
43f, 56f; and n.d. (b).
26Table 3
gives the clinic's official returns for the 1972. the data were
scrambled in the same way as those presented in table 2. This
leaves the order of magnitude of the figures intact. The original
figures appear to be fairly reliable. The majority of the
patients must have come from the immediate vicinity of the
clinic, within a radius of a few km. Participatory and
quantitative evidence (cf. Van Binsbergen, n.d. (b)) have
convinced me that, at 20 to 30 km distance, the population of the
Mema and Mushindi valleys contributed very little indeed to these
figures.
27This had
nothing to do with her divorce as such. Chief Kahare's area
abounds with young female divorces. Locally Enesi's conditions
was explained as follows. She had married her former husband [34]
shortly after the latter had become a widower. However, upon his
first wife's [36] death the latter's kin group had refused to
ritually cleanse the widower: they blamed him for her death. The
husband's dangerous state of pollution was transferred his new
wife, Enesi, upon their marriage. When Enesi's condition of
madness became manifest, her husband divorced her, and she
settled in Jimbando village. I did not get to know Enesi well and
have no idea how cosmopolitan medicine would diagnose her
condition; nor do I have the specific sociological data to
interpret the failure of her marriage.
28Even with
proper dosage and under adequate clinical conditions, the great
dangers of such an injection are well-known (cf. King 1966:
section 13:6).
29My
appreciation of cults of affliction in Lusaka and Western Zambia
was related to the fact that I was no newcomer to this class of
religious phenomena. Before coming to Zambia I had spent some
years studying regional cults and cults of affliction in rural
Tunisia.
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