The Concept of Botho and HIV/AIDS in Botswana

Chapter Five - Methods used to Combat HIV/AIDS in Botswana: Implications for Botho

CHAPTER FIVE Methods used to Combat HIV&AIDS in Botswana: Implications for Botho Sana K. Mmolai Introduction T he introductory chapters have fully explored the concept of Botho. It is in the context of the foregoing that in this chapter we analyze the implications of the methods used to combat HIV&AIDS for Botho. Our aim in this chapter is to explore and establish how some of these methods may be understood to be contradicting Botho. However, one might wish to define Botho, and most probably many would agree that the notion of Botho encompasses attempts to help others, or at least to desist from impeding the efforts of those who would like to help, and the attempts of those who need help to save themselves. This also applies in the case of HIV&AIDS prevention. Botho demands that all be involved in the combat against the disease. The question then is whether Botho would accept such combat even if it includes the sacrifice of Botho itself. Put another way, does the combat against the disease mean everything is acceptable as long as it is in assistance of the fight? This is an open question, but one can ask whether there are methods of fighting the disease that are contrary to Botho, and if so, whether they are justified. Implications of the methods therefore need to be examined to determine this. It is also important to examine whether Botho impedes the fight against HIV&AIDS. In this chapter, we will commence our discussion with the exploration ofAbstinence as a method.As we shall argue, this method The Concept of Botho and HIV&AIDS in Botswana is based on one’s ability to say ‘NO’ to sex. We will then proceed to examine Faithfulness as another method used to combat the HIV. We will conclude our discussion with the Condom, which, as we shall confirm, appears to be given priority over other methods by policy makers and stakeholders in our society today. Abstinence Abstinence is the decision to either delay or stop sexual activities. In some cultures, due to the orientation given in the context from which the principle of Botho has emerged, sexual intercourse is supposed to be delayed until marriage. In these societies, pre-marital sex was considered as a violation of Botho. To ensure that the principle was maintained, there was separation of boys and girls when they reached the stage of sexual activity. Girls remained at home doing household chores, while boys went out to the cattle post or were engaged in masculine jobs. For these young people, abstinence was not a conscious and deliberate decision, but was a part of the upbringing and orientation system that they had to comply with. There was no reference to abstinence among the adults, as marriages were arranged whenever children reached the stage of adulthood. It was uncommon for people to remain unmarried after having reached the stage of adulthood. On the basis of this exposition, we realize that abstinence promotes Botho. To begin with, abstinence prevents unwanted teenage pregnancies, which no doubt contradicts Botho. It also promotes Botho because it is the ability to control one’s sexual wants, by encouraging self-discipline. It further promotes Botho because, as already argued, young people who delay and avoid sexual activities before marriage are admired and viewed as well-mannered and self-disciplined individuals. Abstinence from sexual relations before, outside, or in marriage does seem to have implications for Botho in the traditional culture. The most probable position would be that the Setswana traditional culture seems to have strongly disapproved of pre-marital sexual relations (Mmolai 1999). In which case, it would be against Botho 72 for anyone to be either involved in, or encourage pre-marital sexual activity. It is however doubtful that abstinence was encouraged in marriage. This is because sex is one of the conjugal rights of marriage in this culture, which would be very difficult to deny someone especially a husband. This calls for a change in the sense of people rethinking conjugal rights. The challenge here is to relate abstinence in marriage to conjugal rights in the presence of the dreadful disease. What does the teacher tell society so that it becomes informed and developed? The belief that by tradition married couples have to have sex would need a proper analysis and exposition. The following examples illustrate how abstinence can help in the fight against HIV&AIDS. Young Matlhodi from Barotsi Primary School in Bobonong won...