Modifying Cultural Beliefs the Lobi way

Culture is people’s identity. People are identified by their beliefs. The practices that people have are the traditional norms that flow on from one generation to the posterity. As Section 26 of the Malawi Republic Constitution contains, “Every person shall have the right to use the language to participate in the cultural life of his or her choice.”

 Yet the same traditions, when they are not being utilized well can be an obstacle in the way of community’s development drive.

“Culture is the root of national development, and for that development to be sustainable that culture must be vibrant. At the same time it is worth noting that, some elements of culture can be obstacles to development,” Malawi Human Rights Commission Report, Cultural Practices and their Impact on the Enjoyment of Human Rights, Particularly the Rights of Women and Children in Malawi.

That’s the story that emanates from Dedza.

Visiting the area of Lobi, TA Kachere in Dedza district, it’s a popular area. It’s an area full of activities. Stories from the area of Lobi have been well documented. It’s a popular place. It’s a place to be, too.

Yet in that popularity, there are traditions that were popular as well amongst the communities. However, the popularity of some of such traditions, when applied to the modern day, ceases to attain and exude the same fire of positive popularity.

They offer a challenge, a challenge that has a negative impact on couples.

It’s this challenge of traditions that pulled Coalition of Women Living with HIV and AIDS (COWLHA) to come to the area.

COWLHA preaches Stepping Stones approach. Through the creation of a platform, dialogue takes place. Men and women in the communities together with their traditional leaders talk. The focus becomes their everyday challenges. In this case, the dialogue centres on their traditions.

There have been a number of traditions in the area. These are traditions that are as old as the area of Lobi. The traditions have survived with the people.

But times are changing. There are more dangers now. The traditions need to be revisited.

Nkhuku Traditional

Isaac Elisala when he looks back, he thanks Stepping Stones for the change that has been registered in his area.

He talks of Nkhuku (Chicken) Tradition.

“We used to have a Chicken tradition. Under this tradition, once a hen sits on its eggs for twenty eight days, I was not supposed to sleep with my wife for twenty eight days. And that’s what the whole community did. So I had to wait, until its eggs hatch,” he says.

It was even more challenging when you have more chickens. Boasting more chickens it meant more hens laying eggs, more hens sitting on eggs. Oops! The implication means more days without enjoying one’s conjugal entitlements.

“As a result more men went out to see other women because twenty eight days or more with no sex was hell on earth. I had no option but to go out and seek comfort in other women. I know its consequence was the fact that you can easily contract HIV and other sexually transmitted infections, but what could I do?” he asks.

Scratching his head, Elisala warns. He says sleeping with one’s woman when the hen is sitting on its eggs, it was told, would result in its eggs to not hatch. It had an economic implication.

However, he agrees that much as such was the case; the coming of Stepping Stones has helped to abandon the tradition. They now enjoy conjugal rights. And there is no any effect on eggs.

“It was a myth,” he says.

Couples, including Elisala’s couple, are now able to enjoy the integral component of conjugal rights while also improving their house’s economic wellbeing.

Kasabola Tradition

Then there is Kasabola tradition. Under this tradition, couples follow pepper ripping period.

Elisala says that “once pepper starts to get ripe couples were banned from having sex.”

“Couples were told that if they would have sex, either of the two would lose his or her parents,” he says.

Elizabeth Chinthenga from the same area says it was difficult at first because the traditional leaders denied that they had any such tradition.

“It took the collaboration of Organisations that are working in the area to deal with this challenge,” says Chinthenga who applauds the COWLHA approach that encourage creation of dialogue.

But things have now improved. 

Traditional practice three

“There was also a tendency by some families where when one of the boys in the family goes to Kasungu to work in estates or farms, man and woman of that family were not supposed to indulge in any sex activity,” Chinthenga says while emphasizing that if the child will be away for two years it meant two years without sexual activities between the man and the woman.

To the families it was seen as wishing the boy good luck. Indulging in such sexual activity it meant it had a potential threat of bad luck on the boy. It was seen that he would even die.

However, the coming of COWLHA has put to rest this tradition.

As Elisala chips in, the families are at peace.

 Issues of cheating with potential threat of contracting HIV are on the decrease.

Nkhuku Nsekere Tradition

In the past when there was funeral, it meant no in homes there will be no sex business. Couples were discouraged to indulge in sexual activity. In other words, there was total ban.

Alice Scot adds that if the village elder will go to the funeral they would advise all couples under such elder that no couple in that clan should indulge itself in sexual activity. It is called Nkhuku Nsekere.

“When the elders are going to the funeral they would invite all couples. And they would tell us. They are going to the funeral, Nkhuku Nsekere (none of you should indulge in sexual activities). And when they are back they would tell us that they are back we are free now,” she says.

For the couple to indulge in sexual activity it was said that it will make elders die. Or die faster.

The larger picture

The practices had one effect: depriving the couples their conjugal rights. The scenario made the possibility of having one of the two in the couple to cheat, really high. Contracting HIV and other sexually transmitted infection was the danger.

Through Stepping Stones dialogues with various stakeholders involved, a lot has changed.

Lloyd Ndalama of Centre for Human Rights and Rehabilitation (CHRR) in Dedza argues that a number of traditions have been reconsidered. Those that needed abolishment have been abolished. And those that required modification have been modified.

In 2012, Coalition of Women Living with HIV and AIDS undertook a survey, and released the results. The surveying stretching through 6 districts – from Ntchisi, through Salima, Thyolo, Nsanje, Rumphi to Karonga – it covered 17 Traditional Authorities including people Living with HIV (PLHIV) belong to Support Groups, local and religious leaders and Service providers in health sector.

According to the report, at the time, forms of Intimate Partner Violence (IPV) were on the rise. Zeroing in down, the “study reveals that 20% of the PLHIV suffered physical violence, 50% were subjected to psychological abuse and 41% suffered from sexual abuse. Psychological abuse is the most dominant form of IPV and verbal abuse was the most common form of psychological abuse affecting 17% of the respondents. Men are more susceptible to verbal abuse than women and 22% of them suffered from verbal abuse against 16% of the women in intimate partnerships.”

As Lobi area continues to with its everyday activities, so are people every day striving to change some of the traditions they have had for generations. Traditions that they feel has an effect on their everyday life, traditions that are putting them in danger of contract HIV. 
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