The meeting I am attending helps me understand better the context and realities of this country’s response to the AIDS crisis. The meeting has only one other white person in it, a German who just started living here. The meeting’s language is primarily Kiswahili. Although the German looks like he understands Kiswahili, he confides to me that he doesn’t. Once in awhile I recognize an English word such as ‘bureaucracy,’ or ‘sustainability.’ Periodically I ask for translation but I am mostly watching people. Occasionally my neighbor makes a remark that gives me some clues about the issues she is thinking about and that need her attention. Sometimes these are commentaries on what other people say, or on statistics; and sometimes they are topics that only women will understand.
I made a trip to the tiny internet café of the hotel where the meeting is being held to discover that the computer runs on very old software. A message showed up that the system is no longer protected from viruses because the software has not been updated. By then I had already picked up the Trojan Horse and the Rungbu virus on my pen drive. I spent the rest of the morning scanning my computer to make sure no other viruses crossed over.
At lunch I sit with a retired professor of Muhimbili School of Public Health. He is a sociologist and talks to me about the early years of the AIDS epidemic when he was a lone voice crying in the wilderness. There was and still is much stigma attached to being HIV positive and he has lost many colleagues, educated people, who even on their deathbed were not able to acknowledge the disease they were dying of.
From the presentations and side conversations I learn much about the ripples and unintended side effects of the huge amounts of money that stream into the country in the battle against the disease, especially how it affects the lowest layers of organized civil society, the community-based organizations. They are trying to implement activities at the village, ward and household levels. There are expectations that money will solve all problems yet spending the funds has repeatedly been problematic, suggesting that something other than money is needed. [Bunny, the main character in Upton Sinclair’s Oil! remarked on page 490 that “he had learned this much from his father, that money by itself is nothing, to accomplish anything takes money plus management”]. As it happens, this is also one of the main messages of our Leadership & Management Program.
Another side effect is that the care of orphans and those affected by the disease is beginning to discriminate against those who are not HIV-positive. As the wife of the President of a neighboring country commented, “why, you are making people want to be positive!” Apparently in some schools there are more AIDS orphans than non orphans (one indicator programs are being evaluated on). This of course creates much resentment among those who have managed to stay healthy, but poor nevertheless; their schoolfees are not being paid. And finally, it appears that the implementation of care and mitigation activities, two of the three major strategies, are beginning to overshadow the strategy of prevention. As long as prevention is not effective, the other two will require increasing amounts of money to sustain an ever growing pool of people affected by the disease.
One PowerPoint presentation follows another. There are close to twenty. It becomes increasingly difficult to see the forest through the trees. This is too bad because I know there are other ways to structure such meetings that would help create more of a dialogue and keep the forest visible through the countless presentations describing a multitude of trees, some the same and some different from one another. Simple mind-mapping would already have helped; not on the wall though. Hotel management has posted a sign that nothing can be put on the walls. But I could have done it on my computer, quietly in the back, if only I would understand Kiswahili. So I am struggling with how to stay awake, making to-do-lists and writing in my journal; and when that is done I play solitaire. I am sitting in the back row and so I can see that I am not the only one; but, thanks to my Calvinist roots, I appear to be the only one who is self-conscious about it.
I also break the monotony of presentations I cannot follow by taking bathroom breaks. Outside the room are large framed portraits of participants, taken in the morning, developed and printed on large glossy paper and framed in cheap plastic frames. This is a gamble that the photographers take – there is no guarantee that people will buy their pictures; and if many don’t, it will be a significant monetary loss. Apparently they know their market – they are selling well and it must make it worthwhile. They also must have learned over the years not to take pictures of the white folks because they don’t buy. That is correct and I am grateful there is no portrait of me in the gallery.
On Wednesday night, after a work session, I have dinner with William and Isaac. I came back to the hotel too late to meet their participants. This will happen on Thursday morning.
At night I pack while watching a Nigerian movie about a bad church leader. There are many fat men in it with sunglasses and sticks and skinny young women who whimper a lot. I can’t understand what they say but I don’t need to. The story is obvious. The announcement for the next episode promises that things will end badly for the church leader. That is good.
The next morning I watch another Nigerian movie. Once again there is the fat man, also with a stick, but this time also a little fat and obnoxious boy. They are bad and because of that I know they will come to a bad end. There are also several skinny, poorly dressed men who act like children in the fat man’s presence. They too whimper a lot. Witchcraft, in the shape of eggs and wax dolls play a prominent role in both movies. I soon learn why. When the movie is over the credits say ‘Thank you Jesus, you are my inspiration!’ This is Nollywood, with a religious twist.
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