Publisher’s Description: Contemporary forms of living and dying in Swaziland cannot be understood apart from the global HIV/AIDS pandemic, according to anthropologist Casey Golomski. In Africa’s last absolute monarchy, the story of 15 years of global collaboration in treatment and intervention is also one of ordinary people facing the work of caring for the sick and dying and burying the dead. Golomski’s ethnography shows how AIDS posed challenging questions about the value of life, culture, and materiality to drive new forms and practices for funerals. Many of these forms and practices―newly catered funeral feasts, an expanded market for life insurance, and the kingdom’s first crematorium―are now conspicuous across the landscape and culturally disruptive in a highly traditionalist setting. This powerful and original account details how these new matters of death, dying, and funerals have become entrenched in peoples’ everyday lives and become part of a quest to create dignity in the wake of a devastating epidemic.
Casey Golomski and Sonene Nyawo, 2017. “Christians’ cut: popular religion and the global health campaign for medical male circumcision in Swaziland,” Culture, Health & Sexuality. Early online publication: http://www.tandfonline.com/doi/full/10.1080/13691058.2016.1267409
abstract: Swaziland faces one of the worst HIV epidemics in the world and is a site for the current global health campaign in sub-Saharan Africa to medically circumcise the majority of the male population. Given that Swaziland is also majority Christian, how does the most popular religion influence acceptance, rejection or understandings of medical male circumcision? This article considers interpretive differences by Christians across the Kingdom’s three ecumenical organisations, showing how a diverse group people singly glossed as ‘Christian’ in most public health acceptability studies critically rejected the procedure in unity, but not uniformly. Participants saw medical male circumcision’s promotion and messaging as offensive and circumspect, and medical male circumcision as confounding gendered expectations and sexualised ideas of the body in Swazi Culture. Pentecostal-charismatic churches were seen as more likely to accept medical male circumcision, while traditionalist African Independent Churches rejected the operation. The procedure was widely understood to be a personal choice, in line with New Testament-inspired commitments to metaphorical circumcision as a way of receiving God’s grace.
Abstract: This article situates an approach to ritual efficacy and risk by focusing on bodily rituals of the Swazi Zionist Jerikho church in socio-historical context. The Jerikho church distinguishes itself by the use of purgative hallucinogenics and a circular march-run, both of which are meant to invoke the embodiment of holy spirits. This article analyzes the risk inherent in the procedures of rituals and how risk manifested in two cases in 2010 and 2011, which challenged bodily and social wellbeing and ritual knowledge for both church members and the broader public. I show how harmful ritual mistakes were explained away and enveloped within co-existing systems of religious and socio-medical knowledge by way of the intergenerational social relations through which the rituals were produced. Church elders attributed mistakes to youthful incompetence, which reaffirmed the organizational and cultural practice of the Jerikho church and elided with a public moral discourse about risky youth and HIV/AIDS.
Abstract: This article situates a cultural phenomenon of women’s memory work through clothing in Swaziland. It explores clothing as both action and object of everyday, personalized practice that constitutes psychosocial well-being and material proximities between the living and the dead, namely, in how clothing of the deceased is privately possessed and ritually manipulated by the bereaved. While human and spiritual self-other relations are produced through clothing and its material efficacy, current global ideologies of immaterial mortuary ritual associated with Pentecostalism have emerged as contraries to this local, intersubjective grief work. This article describes how such contrarian ideologies paper over existing global aspects of people’s entangled relations with the dead – in three biographies of women and their objects – thus showing that memory work is not limited to people, goods, or ideas that flow between nations and expanding notions of the global and gendered practices of personhood.