One lesson that I have learned over and over again (or in Zulu… waya waya…meaning over and over, or again and again) is cultural sensitivity. Although I consider myself a tolerant, open-minded, and sensitive person, I am continually reminded that despite all this, I am still ethnocentric. I still subconsciously, yet inherently, believe that the morals and truths that I grew up with, are correct.
For example, there is the time that I exclaimed “gross!!!” when a friend of mine talked about eating chicken feet. Perhaps the better response would be, “interesting, but I don’t think I would like that.” The same goes for other foods that are considered delicacies here, such as tripe (cow intestines) and pig ears. Just because this is not something that I grew up eating or that I would enjoy, does not mean that it is automatically “gross!!!” Lesson learned.
Similarly, everyday interactions are different here than in the US. Making a huge generalization, I would say that Americans tend to be more straight-forward and blunt, whereas South Africans are more subtle and have a tendency to beat around the bush before getting to the point. For example when you start a conversation with someone here you must ALWAYS begin by greeting them and asking them how they are, even if you are asking a stranger for the time or ordering fast food. So in comes the blunt American who gets right to the point, and this is considered very rude. After some reflection, I realize that it is actually quite rude to ask for something from someone else without even greeting them. Lesson learned.
Traditions here are also usually very different than in the US. For example: weddings. There is usually the “white wedding” in the church, followed by a reception similar to those back home. The major differences being that there is an emcee who basically narrates the whole ceremony and reception, and that the bride, the groom and the bridal party/groomsmen all dance, rather than walk, down the aisle. Then the next day is umabo (sp?) which is the traditional Zulu part where the bride’s family gives gifts to the groom’s family. My favorite part of it is when the bride makes the bed (it’s the couple’s marital bed, which has been brought out into the yard). The groom then gets into the bed, and all of the bride’s male relatives beat the groom with sticks as he jumps out of bed. All in good fun. As an observer, it is easy for me to compare this to American traditions and say “well we do this” or “at our receptions we have this kind of food,” or “it’s rude to beat your new family member with sticks” etc etc. But I have learned that Zulu culture has taken centuries to evolve. And for every tradition that seems new to me, there is a long history behind it and probably a very good reason that it came to be. Again, lesson learned.
I could go on and on (waya waya) about all of the lessons I have learned in cultural sensitivity and in recognizing that my way is not always the right way, and yet I still continually run into situations where I find myself acting like my way is in fact always right. One area where I seem to run into this ethnocentric attitude a lot is traditional medicine. Most Zulu people believe in traditional medicine (or what the Western world would call “witchcraft”) to a certain extent. I’ve heard several Zulu people say “I don’t want to believe in it, but it’s strong stuff and I wouldn’t want to mess with it!” indicating that they do in fact believe in it.
Traditional medicine can be used for several purposes, from keeping your partner faithful, to bringing harm to another person, to bringing yourself good fortune. I’m currently reading a book called
Sizwe’s Test by Jonny Steinberg (in South Africa the same book is published under the name
The Three Letter Plague). The book follows one young man’s interaction with HIV/AIDS in his rural community in SA and his attitude to antiretroviral treatment (the drug that treats HIV). The book talks a lot about traditional medicine and its relationship with attitudes towards HIV/AIDS. The young man in the book expresses the fear that a jealous neighbor will send a demon in the night to have sex with him while he sleeps, infecting him with the deadly virus. While I’ve never heard this belief before, I have no doubt that there are many people who believe this very strongly. While working on my dissertation, I found that the belief in traditional medicine was a major deterrent to seeking antiretroviral treatment (ART) and that people first turn to traditional medicine which claims to have the ability to cure someone of AIDS, and only go to a clinic for ART after it is too late for the medicine to save them.
There are many claims that traditional medicine can be used to cure all sorts of ills. And I’m sure some of these claims are true. Afterall, aren’t most of the Western medications that we have full faith in also derived from plants and natural substances? Who’s to say that a traditional healer cannot create a medicine that cures a headache or stomach pains?
I am, however, skeptical of the ability of traditional medicine in many aspects. I find it hard to believe that it can actually cause or cure AIDS. I also find it hard to believe that it can either bring one person good fortune, or cause harm to another. But this is where cultural sensitivity comes in. I have found that many Zulu people not only believe in traditional medicine, but are scared of it. Many would find my last statement about not believing that traditional medicine can cause harm absolutely absurd, just as many of my American friends would find the idea that it can cause harm absurd. Then there are those who could argue that just believing that something is going to bring you bad luck or good luck is enough to impact the outcome.
So how does someone compromise their own beliefs with those that are integral to another culture? I’ve learned that arguing it is useless. Likewise, it would be useless to argue with a Christian that it is impossible for Jesus to walk on water. Part of the reason that it is hard for me to wrap my mind around these traditional beliefs is that I don’t have anything similar to compare it to. Americans, it seems to me, are rather rational people who don’t place much value in mythology or traditional beliefs. If anyone can think of an example similar to Zulu traditional beliefs I would be happy to hear it.
And so I have found that in a situation like this, it is best for me to recognize that a belief like this does not come naturally to me, but that at times it is necessary to suspend this disbelief and accept that perhaps I don’t know everything. Afterall, I do knock on wood and I do kiss the roof of the car when I run through a red light. And I have a lucky pink ribbon that I have tied onto my suitcase whenever I’ve traveled for the last 7 years. The one time I forgot it, I was certain the plane was going to crash. We all have different superstitions and different beliefs. And they have taken centuries to evolve, and will take more than two years for me to understand. But I will keep learning my lessons, waya waya.
An excerpt from Jonny Steinberg’s
Sizwe’s Test:
“The most commonly spoken of demon in these parts is the tikoloshe. He is no more than a foot tall, has an old man’s face and a beard to his chest, and a penis so long he carries it over his shoulder. (He can, some say, turn himself into a woman in order to seduce a man.) He is visible to children and to the adults he sleeps with. His favorite habit is to befriend children. Some Ithanga [a village in Eastern Cape, SA] adults have told me that tikoloshe lived in their homes when they were young, invisible to their parents. They were pests, like monkeys, impish and naughty, forever knocking things over and stealing food.
A tikoloshe becomes dangerous when his child friends grow up and he proposes love to one of them. In combination with a human sexual partner he is a killer. He murders those his lover envies, and if she envies nobody, he demands that she present him a person to kill. He needs human blood; he is insatiable. The human being who makes a lover of him has entered a deadly pact; she must become a murderer.
It takes many months before it sinks into my head that those who speak of the shame of the HIV-positive are a hair’s breadth from speaking of the shame of witches. Like the witch, the HIV-positive woman has a sexual appetite, and, again like the witch, her sexual appetite is murderous. As much as people try to strip AIDS of evil by giving it a strictly biomedical explanation, it nonetheless remains lodged in an old and poisonous well of fear, of suspicion, and of misogyny.”
Steinberg, Jonny.2008.
Sizwe’s Test. Simon and Shuster: New York. Pp. 132-133