4.2 Cultural practices relating to gender and HIV in Zimbabwe<strong>Zimbabwean</strong>s are not made up <strong>of</strong> a single ethnic group; therefore their cultures differ significantly dependingon location. Further, there is a difference between rural culture and urban culture, the latter reflecting aWestern influence. However, the following are some harmful cultural practices that are found in Zimbabwe,which have an impact on efforts to ensure gender equality and on the spread <strong>of</strong> HIV. It would be incorrectto say that all <strong>Zimbabwean</strong>s adhere to such practices and, moreover, there is evidence that many <strong>of</strong> thepractices are losing ground (Mamimine, Chingandu, Madzingira, Mhiti and Musuka, 2006).• Polygamy. A polygamous union in which all parties are HIV negative to start with, and in which allthe spouses remain faithful, has the same risk as a faithful monogamous union. However, given theincreased number <strong>of</strong> people involved in a polygamous situation, the risks are greater because if onlyone person is unfaithful, several spouses may be exposed to infection with the HI virus. Whilst polygamyis largely frowned upon these days in Zimbabwe, it is still practiced, especially amongst some chapters<strong>of</strong> a Christian-based sect called the "Mapostori" 8 .• 'Small house' phenomenon. This is a relatively recent cultural practice in which the Western concept<strong>of</strong> monogamous marriage is upheld nominally, but in fact the husband has another secret family whomhe keeps in a 'small house'. Because the husbands are not able to be a permanent part <strong>of</strong> the 'smallhouses', <strong>of</strong>ten these liaisons are not based on faithfulness and there is <strong>of</strong>ten an economic elementwhich pushes these women into having other partners to improve the economic well-being <strong>of</strong> theirfamilies. Given the secretiveness <strong>of</strong> the 'small house', a man who is uncertain <strong>of</strong> the faithfulness <strong>of</strong>his small house 'wife' cannot use a condom back at home as this would indicate his unfaithfulness.Likewise, the 'small house' woman is unlikely to insist on condoms to prove her faithfulness to her'husband' (to ensure his economic support) and if he were to insist on them, this would mean hewould have to admit that he mistrusts her. Thus, the 'small house' phenomenon is one <strong>of</strong> the greatestchallenges to the battle against HIV. It <strong>of</strong>ten results in multiple concurrent partnerships without condomuse, arguably one <strong>of</strong> the most risky situations. It is also intimately linked to the low status <strong>of</strong> women,their inability in both their <strong>of</strong>ficial and un<strong>of</strong>ficial families to take charge <strong>of</strong> their health and their inabilityto free themselves from dependence on men for economic stability.• The appeasement <strong>of</strong> avenging spirits (ngozi). If a member <strong>of</strong> one family has harmed another family,most usually by killing one <strong>of</strong> their members, it is traditionally believed that the ancestral spirits <strong>of</strong>the wounded party may place a curse on the <strong>of</strong>fending family, with this family suffering a series <strong>of</strong>serious set-backs, perhaps even the deaths <strong>of</strong> some <strong>of</strong> its own members. In order to appease theavenging spirits, a virgin girl is handed over to the <strong>of</strong>fended family by the family responsible for theharm-doing. The girl usually has no say in the matter, and may then be exposed to, or expose hernew husband and his existing wife/wives and children to HIV.• Wife inheritance (kugara nhaka). When a husband dies, it is a common cultural practice for his brotherto marry his widow, who (due to economic reasons) may have no choice in the matter. This may exposethe widow to HIV, or, if she is already HIV positive, she may expose her new husband and his wife/wivesand children to HIV. Since most early deaths in Zimbabwe are HIV related, the chances <strong>of</strong> the wifebeing HIV positive are high since her husband would have most likely died <strong>of</strong> the disease.8The Apostori sect combines Christian and local traditional religious views15
• Brother-in-law has right to sex with sister-in-law. In this cultural practice, a woman's husband hasthe right to have sex with her sister. Transmission risk is similar to that in polygamy because <strong>of</strong> thenumber <strong>of</strong> sexual partners involved. This is a gender issue because neither the wife nor the sister canreject the practice.• Older women should not have sex. There is a myth in some areas that if a post-menopausal womanhas sex, it causes her stomach to bloat. For a middle-aged or older woman to still be having sex isconsidered shameful. However, not only does this infringe upon older women's right to sexualexpression, but it encourages older men to seek younger partners, putting themselves at risk.• Taboo to talk <strong>of</strong> sex or HIV and AIDS. Women are not allowed to talk about sex with their husbands,or in any public (usually male dominated) forum. However, in general, even for men, sex talk is notapproved <strong>of</strong>. There is also a taboo against talking <strong>of</strong> HIV and AIDS as there is stigma attached tobeing HIV positive. Such communication constraints make it difficult for women to negotiate for safersexual practices. Furthermore, it encourages a culture <strong>of</strong> secrecy around HIV, with many spouses whotest positive feeling they cannot tell their partners, increasing their risk <strong>of</strong> transmitting the virus toan HIV negative spouse, and <strong>of</strong> re-infection or secondary infection <strong>of</strong> a spouse who is also HIV positive.• Property and child stealing. After the death <strong>of</strong> a husband, the wife is sometimes chased away fromher home, leaving her destitute and without her children or any other possessions she shared withher husband. This practice denies women their right to property and to have access to their children• Bride price (roora/lobola). In this cultural practice, once the man pays for his wife, he considers herhis property. The payment <strong>of</strong> roora/lobola is <strong>of</strong>ten used to justify a man's infidelity. He might claimthat since he paid for his wife, he can expect her to be faithful, without the same applying to him.This practice effectively undermines women's autonomy.• 'HIV can be cured if one sleeps with a virgin'. Some traditional healers promulgate this belief. Mostcommonly, young girls are taken forcibly.16