INTERFAITH INITIATIVES COUNTERING HIV/AIDS STIGMA IN FAITH-BASED ORGANIZATIONS COUNTERING HIV/AIDS STIGMA IN FAITH-BASED ORGANIZATIONS

One of the major drawbacks in the efforts to prevent and control the spread of HIV and AIDS is the stigma and discrimination associated with the scourge. Stigma is a powerful and discrediting social label that affects the way individuals view themselves in the eyes of others and the way others view that person as an individual. Those infected with HIV, and particularly persons that are living with AIDS, continue to be isolated and to suffer discrimination on the part of family members and of society in general. They continue to be sacked from their jobs, and children living with AIDS continue to be denied admission in some public and private institutions.

Our places of worship, that is churches, mosques and temples have not done enough to counteract this trend. We are still hearing sermons reinforcing the condemnation of Persons Living with AIDS (PLWAs), marginalizing them and reducing their status in the eyes of fellow-believers. This is very unfortunate for the opinions of religious leaders generally count for much in their congregations and even outside them and their opinion on morals tend to be respected.
It is in recognition of the important contribution that religious leaders can make in the fight against stigma and discrimination that the Inter-Religious Council of Kenya (IRCK), also known as the World Conference on Religion and Peace, Kenya Chapter, initiated a pilot project in Thika District in June 2004. This was a joint action at the grassroots level between religious leaders and persons living with HIV and those Living with AIDS (PLWAs).The purpose of the project was to increase the involvement of PWLAs in advocacy for stigma reduction and to facilitate their accommodation and acceptance by religious leaders in order for them to be integrated and accepted in places of worship like everybody else.

Focus groups discussions between religious leaders and PLWAs were held for purposes of establishing how stigma and discrimination manifest themselves and the perception and attitudes associated with HIV/AIDS. From the discussions that followed, it was evident that the main tool for spreading stigma and discrimination against PLWAs lies in the words being used about them in mother tongues.

Thus a word like “mukingo” in the Gikuyu language means HIV/AIDS. It is associated with death, therefore providing little hope to the person affected. Words for HIV/AIDS in other local languages have similar problems.

From the focus group discussions it also became evident that, in spite of their respected standing in the various communities, religious leaders have not been in the foreground in the fight against HIV/AIDS. It was suggested, to begin with, that religious leaders start to use inclusive phrases on HIV/AIDS during their sermons at occasions such as weddings, funerals, home fellowships, etc. They should use phrases expressing solidarity with the persons infected and affected. For example, they could say: “We are all affected or infected with HIV/AIDS, ”instead of singling out persons concerned by talking about “those affected.”

Another suggestion that was made is that religious leaders need more education on HIV/AIDS. They would then know what to say when advising and counselling PLWAs. A good starting point should be a visit to VCT centres. Here religious leaders would get first hand experience about what PLWAs experience when they are tested and found to be HIV positive.

Expressly involving PLWAs in religious activities within faith communities as an effective means of combating stigma and discrimination was another recommendation that was made. PLWAs should also be allowed to talk in special sessions in order to share their experiences.

Following is a real life experience of stigma and discrimination in a faith community. It was narrated by one of the PLWAs during the June focus group meetings.

“When I knew of my HIV status,” related this person, “I went to the pastor in my church and told him about the events preceding my visit to the VCT and the positive results of the test. He immediately shunned me and did not want to see me, let alone greet me after our conversation. Instead, he gave me the cold shoulder. I was therefore forced to move to another church. In this new church I did not tell anyone about my status but chose to keep silent. I involved myself in church activities and even gave my car for the use of catering in the church. I made sure the car was always available when they needed it. The pastor liked my dedication to my work and appointed me to be an usher. Since he had become a close friend to my family and myself, I chose to tell his wife of my status. That is when things changed. The pastor who used to be so excited to see me started avoiding me. Even when I cornered him to greet me he just brushed his hand off mine and walked away. The pastor did not verbally chase me but his actions and those of the congregants showed me that I was not welcome.” I was shocked, frightened and alone but when everyone left, including my friends, God was there.

This sad story could no doubt be repeated many times if the PLWAs had the courage to speak up. If only we encouraged them to do so, then perhaps stigma and discrimination would be reduced even if it would not come to an immediate end. Let’s try to put ourselves in their shoes: we are all affected by HIV/AIDS!