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Circumcision and Prevention of HIV and AIDS in Zimbabwe: Male Genital Cutting As a Religio-Cultural Rite

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Circumcision and Prevention of HIV and AIDS in Zimbabwe: Male Genital Cutting As a Religio-Cultural Rite HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 8 Original Research Circumcision and prevention of HIV and AIDS in Zimbabwe: Male genital cutting as a religio-cultural rite Author: Circumcision originated from ancient religious (biblical) and cultural societies. Study has 1 Temba T. Rugwiji shown that in both the biblical (Israelite) context and among the Karanga people in Affiliation: Zimbabwe circumcision emerged as a rite of passage for a boy child’s entry into manhood. 1Department of Old Modern societies promulgate circumcision as a preventive method against HIV and AIDS. Testament Studies, University The present study argues that circumcision tends to promote irresponsible sexual behaviour of Pretoria, South Africa and trivialises the sacredness of sex. (1) To safeguard societies against the belief that Research Project Details: circumcision prevents HIV and AIDS. (2) To sensitise societies that abstinence and condom Project Leader: usage will serve as preventive methods against HIV and AIDS. The study utilises two A. Groenewald complimentary methods: (1) comparative literary method which examines both biblical and Project Number: 02428024 cultural initiation procedures and (2) qualitative research method in which an interview Description: forms part of the data pool. The potential of a scientific contribution towards transforming Dr Rugwij is participating in both the mind and lifestyle can be guaranteed. The number of individuals opting to be the research project, circumcised will decline, and abstinence and condom usage should be promoted towards ‘Exegesis and the Theology the prevention of HIV and AIDS. In both ancient Israel and among the Karanga people of Isaiah’, directed by Prof. Dr Alphonso of Zimbabwe, circumcision was performed as a religious and cultural procedure. In both Groenewald, Department contexts circumcision was regarded as a rite of passage to prepare a boy child for entry into of Old Testament Studies, manhood. The article argued that circumcision does not prevent HIV and AIDS. To the Faculty of Theology and contrary, circumcision tends to endorse promiscuity and unprotected sex, with a potential of Religion, University of Pretoria. increasing HIV and AIDS prevalence. Corresponding author: Temba Rugwiji, [email protected] Introduction When Fortune Sibanda noted that ‘the world over, HIV and AIDS continues to ruffle feathers Dates: among different nations, particularly those in sub-Saharan Africa’ (2013:1), he elaborately adds Received: 13 Oct. 2017 Accepted: 23 Mar. 2018 his contribution to numerous existing literature on the pandemonium caused by the virus. Published: 26 July 2018 In response to the HIV and AIDS scourge, the World Health Organisation (WHO) (2007) ‘had recommended circumcision as part of a comprehensive programme for preventing HIV How to cite this article: Rugwiji, T.T., 2018, transmission in areas with high endemic rates’. According to the American Academy of Pediatrics ‘Circumcision and prevention (AAP) (2012:756), male genital cutting (MGC) ‘consists of surgical removal of some or all of the of HIV and AIDS in Zimbabwe: foreskin (or prepuce) from a penis’. Taddio et al. (1997:599–603) admit that MGC is a traumatic Male genital cutting as a religio-cultural rite’, HTS operation in which there is the loss of a functional body part (Wiswell 1988:444–446). Although Teologiese Studies/ there is no consensus among scholars, it is held by some section of the Zimbabwean society that Theological Studies 74(1), MGC can be used as a preventive method against HIV and AIDS. However, the present discourse 4848. https://doi.org/ 10.4102/hts.v74i1.4848 critiques this claim as a myth, while in the final analysis recommending alternatives such as abstinence and condom usage as remedial options towards preventing the transmission of the Copyright: epidemic. This study also attempts to demonstrate that HIV and AIDS are exacerbated by poverty. © 2018. The Authors. Licensee: AOSIS. This work In the final analysis, the essay recommends some alternatives towards reducing HIV and AIDS is licensed under the prevalence in Zimbabwe. Creative Commons Attribution License. Methodology Three main methods have informed the present discourse. Firstly, the study utilises a comparative literary approach that comprises exegesis and theological reflection (Papu & Verster 2006:179). Read online: With that approach in mind, both biblical and cultural initiation practices are employed Scan this QR simultaneously. For example, a recent study by Ntozakhe Cecula,1 which touched on circumcision code with your smart phone or in view of Israel’s election and God’s covenant, also informed this article from a different yet mobile device to read online. 1.N. Cecula. Deuteronomy 10:16 in discourse with Xhosa ritual circumcision. A paper presented at the IOSOT Congress at Stellenbosch University, South Africa, 04–09 September 2016. http://www.hts.org.za Open Access Page 2 of 8 Original Research complementing angle. Secondly, qualitative research method covenant, asserts Cecula, circumcision was instituted. Rugwiji also occupies an equally important portion in this study in (2014) engages in a dialogue with the following question: which personal interviews and observations constitute part ‘Why were Jewish women not circumcised?’ In response, of the data pool. The choice of a qualitative research method Rugwiji explains by stating that: ‘The male patriarchal nature has been motivated by the fact that local communities are of the Jewish tradition could be one of the reasons why only living libraries2 because societies living in a particular males were circumcised’. Rugwiji further states that ‘the rite demographic location have invaluable information about of circumcision was performed on Jewish males only as an cultures and traditional practices present in that locality. initiation into “manhood” as well as to confirm inclusion in For instance, personal interview and conversation on a devout Jewish society’. Plaskow (1991:82–84) concurs that circumcision with one Misheck Dzichauya (pers. comm., 26 the patriarchal society of ancient biblical times regarded 3 August 2016) yielded positive results for this research. women as being outside God’s plan for the ‘salvation’ Thirdly, secondary sources (e.g. Tsodzo 2007) also informed of the world. In addition, Plaskow further writes that the present investigation significantly. ‘women represent Israel’s unredeemed flesh’ (1991:82–84; see Goldingay 2000:3). Plaskow’s affirmation is followed up by Biblical (religious) view of male Hoffman (1996:2) who remarked that: ‘Circumcision was a genital cutting rite of masculine status bestowal in which man, the father, initiates a man-to-be, his son, into the covenant with God’. Glass’s (1999:17) study explicates that in ancient Mesopotamia, Meanwhile, Israelistes (1993:37) is also aware that: ‘The Jews circumcision was already known. To a large extent, some of have taken this procedure as a religious mandate and most the people mentioned in the Book of Jeremiah (9:24–25) and Jews in contemporary world tend to circumcise’. Meanwhile, some Egyptian Pharaohs are known to have been circumcised. Waszak (1978) could not have said it better to state that: De Vaux (1978:287) also comments that: ‘A 3500-year-old ivory engraving found in Megiddo depicts circumcised men, Understanding the importance of circumcision in the religious history of Western civilization provides an insight into why believed to have been Canaanites’. Following up on both the surgical procedure is still so prevalent today. Circumcision Glass’s opinion and De Vaux’s opinion above, Mwashambwa appears as a motif in the religious literature of Western et al (2013:1) also admits that: ‘The earliest evidence of male civilization throughout the ages. The history of the Jewish faith circumcision was discovered in Egyptian tombs aged more can be traced through the OT by using the motif of circumcision. than 4000 years’. Meade (2016) opines that: ‘The biblical text Some of the important theologic problems experienced in the first mentions circumcision in Genesis 17 …’ (p. 35), which early Christian church derived from the practice of circumcision, picks up the view that Goldingay (2000) had earlier on and the motif can be traced in the New Testament as well, advanced in the following statement: especially in the writings of Paul. (p. 499) In the account of its origin in Genesis 17, God simply tells Abraham that circumcision is required, and the narrative relates Although circumcision is generally believed to be more its immediate application to Abraham’s family and household prevalent among the Jews, Muslims and Orthodox Christians, (in 21:4 we are later assured that Isaac was also circumcised). It is a study by WHO (2007) has revealed that Christians in clear that circumcision is to be an indispensable mark of being various other African countries also practise it. Although the a (male) member of the people of promise. (cf. Ex 12:44, 48; debate on circumcision is gaining momentum among the Lev 12:3) (p. 3) Zimbabwean society in general, the practice is not emphasised among Christians in the country. However, circumcision Rugwiji’s (2014) recent study also reiterated that: ‘Male is recommended by health practitioners for perceived circumcision in the Bible was commanded to Abraham as therapeutic reasons as opposed to religious purity and/or a sign of keeping the covenant with Yahweh’ (Gn 12:10–14). rite of passage which are emphasised in both religious and Hence, Goldingay remarks that: ‘Most of the signs of a cultural traditions. This anterior theory is debated in this covenant can apply to everyone, but circumcision (at least essay. The following section looks at the cultural view of this particular rite of circumcision) applies only to males’ MGC with particular focus on the Karanga people of (2000:3). Ntozakhe Cecula has also added his voice to the Mukandapi in Shurugwi district in southern Zimbabwe. circumcision discourse in relation to the covenant. Cecula (2016) discusses MGC in view of God’s election of and covenant with Israel.
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