Presentation on narratives of HIV and AIDS in Malawian Chichewa Poetry (Ndakatulo) and how they affect conceptualization of HIV and AIDS as well as policy response. (Initially presentation was delivered at Dignitas International, Zomba, Malawi in August 2017)

1. Poetry in the
time of HIV
and AIDS
Malawian vernacular poetry, its
narratives of HIV and AIDS, the
implications on policy and practice
Namusanya, D. M.

2. Vernacular poetry in Malawi
– Popularised in 2004 via radio (Joy radio – Patsinde programme)
– Taken to the stage thereafter (Chiphwelemwe cha msangulutso, Chitsinda cha
alakatuli and MAWU poetry readings)
– Producers cut across ages, education, social classes and gender
– Consumers are also from across classes although the lower class ‘with little
education’ are the major consumers (Bourdeau theory on art consumption vs
class)
– Currently there are over 10 hours of broadcast on both radio and television with
shows at least one monthly

3. Why study vernacular poetry
and HIV and AIDS?
– The most explosive phase of HIV and AIDS in a community is the social response
to the pandemic (Jonathan Mann, WHO founding Director: Global Programme
on AIDS)
– The ability to use aesthetics and language otherwise not applicable in
‘conventional’ language makes it a suitable vehicle for communicating sensitive
issues
– Most of it is a force pulling in the opposite direction i.e. messages are
contradictory to the one passed through by mainstream organisations
– Popular framings of HIV and AIDS have an impact on public response to the
pandemic (Craddock)

4. The intersection between poetry
and HIV & AIDS
– Vernacular poetry has discussed health issues (either from a ‘popular’
perspective or a ‘hired’ perspective)
– HIV and AIDS have been discussed in both subtle and obvious ways in
vernacular poetry
– Narratives (Poetry) have spread misconceptions, propaganda, truths and half-
truths about HIV and AIDS
– Poetry as a vehicle can be used to transport messages, signpost and change
attitudes

5. The proof of the pudding…
…themes, implications on policy
and practice

6. Caricaturing of PLWHA
– A misconception that one’s HIV status can be told by the way they look
nanga mwati matendawa anamva nsambi/Kuona m’mene maboma amanyenyekela/malikuluwa
kugumuka mbwandalimbwandali/ulemelero utatengedwa ukapolo ndi nsungu/zikuluzikulutu nsunguzo
zotutuma ngati mbadyira za chotupitsila
(Nyamalikiti Nthiwatiwa, Chithimbam’mero)
– PLWHA are presented as subjects of mockery/target for crude jokes
Muli tan’gating’a/move yanu itakusinthitsani/Mukuchita kupita kwa atelala kukabwenzetsa ma legging
atakukhwepani/Nkhope yanu itatuluka zotulukatuluka ngati ndinu a distribution manager a ma
shingles…nkhope yanu izakwinyika ndi ma frus osatha…muzachititsa manyazi mayi anu, bambo anu
komanso Mulungu…EDZI isakusambulani…zipumi zanu itakutupitsani
(Robert Chiwamba, Mukapanda kupewa)

7. AIDS as a death sentence
– AIDS is portrayed as a disease ravaging communities/leading to mass deaths
Kusasesakutu ana’nu si uve/koma kulira kwa tsiku n’tsiku uku/poti mudziwu sudali
chomwechi…asamukatu m’modzim’modzi kumka ku masanu
(Milton Thole, Mudzi wasanduka bwinja)
– People with HIV or AIDS are dead (living-dead)
Ngakhale a mpingo abwele/ kuzandilimbikitsa poimba nyimbo number 22/ ndikudziwa
akungosemphanitsa/Nyimbo yomwe ingandiyenele ndi 371/Pakuti kulichete kwaitana/Chonde pempho
langa kwa amoyo inu ndi lakuti dziletseni
(Esnart Tambala, Ndinali Chiphadzuwa)

8. ‘Prostitutisation’ of HIV and
AIDS
– AIDS is looked at as a disease for prostitutes
Zimasangalatsa pa dzana paja/akazi timati ziluwe za dzikowa/lero asanduka mtemamoyo ndulu yang’ona/tikumachita
kuwakhizana ngati bano lopyozela senga…ndiye achichepere inu/Mukamaiwala kuti mbina mutsatatsata’zi ndi
matchera/eni akewo mapazi adalozela njira ya kumanda…chinyamata simuzachiona pa kolasi pake
(Nyamalikiti…ibid)
– Men who contact it most likely get it from prostitutes
Makutu anga atagontha pa mdipiti wa maphwando ndidafola uja/pochita kangalikangali ndi anamwali
okangalika…lero ikulakatika m’maso mwangamu ndi misonzi ya kusamvera
(Raphael Sitima, Misonzi ya kusamvera)
– It is exclusively gotten from sexual intercourse (mostly with many partners)
Kaoneni kogulitsa mabokosi…umo malonda akuyendera…iwo chimwemwe/n’kumaphulitsa masaya/kamba ka
chiwerewere chathuchi/chomwe chikusonkhezela imfa lero
(Gambatula, Kwaipa amayi)

9. De-emphasis on the ‘C’
- There is emphasis on abstinence and being faithful
tsopano mvelani ife pamene tikuti/chofunika kusiya/si ufisi/kaya chokolo/kaya kuchotsa pfumbi/koma
chiwerewere
(Madalitso Nyambo, Pewa Chiwerewere)
Mukadamva inu/kuti chisuzo chabwino si kufulukuta pansi pa gombeza/kuwerengana mikanda ya
mchiuno/kapena kugiligisana m’madela mobisala mikango yolusa ya chilakolako
(Nyamalikiti…ibid)
Tiyeni tilimbikile sukulu tinabwelela osati kugonana
(Robert Chiwamba…Ibid)
– Fewer poems discuss condomisation as a way of HIV prevention

10. Indigenization of the AIDS fight
– The place of tradition in the fight against HIV and AIDS
Ponenapo n’kumati/ ndi kuchotsa pfumbiku/ndi ufisiwu/zonsezi n’chokolochi/anthu osaphunzila inu/muleke zikufalitsa
matenda…bwanji osangotiuza za nthendayo/kuopsa kwake ndi kufala kwake/za kapewedwe ndi zofunika kusiya
kutilekela m’manja mwathu/Mudatilaula/Kutitumizila timakanda ta pyululu…kumazatifunsa ife za kugonana…tsopano
mvelani ife pamene tikuti/chofunika kusiya/si ufisi/kaya chokolo/kaya kuchotsa pfumbi/koma chiwerewere
(Madalitso Nyambo, Pewa chiwerewere)
– AIDS is conceptualized as witchcraft
Mwapanga kufuna kwanu/mwapanga zokhumba za mitima yanu/Mwamugobola mitima ikuphweni…adayamba ngati
nyimbo Dorika amvekele:/Amayi koma mutu/Amayi m’mimbamu/Ine nditi mapaziwa/Lero Dorika ndi ulendo…zonsezi
kamba ka zomupondetsa…Mwana kuti adye kumangosanza…M’mimba chitsekukile mpaka mwezi kutha…Khungu
kumangosupuka lokhalokha…Adakuyambani chani kuti azingokhalira padzuwa…Wavutika ndi zilonda
Dorika/M’makutumu munali zilonda zokhazokha/Mabala mu zalamu/Mmilomo mudali zilonda zokhazokha
(Raphael Sitima, Ulendo wa Dorika)

11. The implication on policy and
practice
– Poetry is mirroring society (or maybe even having an impact on society?)
– Poetry is subtly promoting discrimination through caricaturing and propaganda
– Poetry is creating narratives that have an impact on policy direction and
practice intervention e.g. ‘prostitutisation’
– Poetry is speaking to professionals to revisit approaches: observe local
structures
– Poetry is asking for a conversation on HIV and AIDS i.e. on condoms, on
attitudes (misconceptions)