Is not only a health Issue It Is Influenced and In some cases even a result of matters concerning our society’s culture, beliefs economics and even politics. It is therefore an issue of development as well. As such it is important to find ways of dealing with prevention and subsidizing the effect of the disease. A theoretical method which MUSM Dubbed uses in her article to analyze WAITED is that of social location.
Social location simply meaner one’s place/position in the society, depending n which community he/she is in. One’s social location is determined by their race, class, ethnicity, history, health status, weight, height and how these categories are scaled by each society he/she belongs to. Dubbed explains how Social Location can be used as a theoretical tool of analysis by pointing us to Its background; when and where It originated and how it came to be; as a result of the liberation movements.
Firstly she discusses the liberation theology of Latin America and how It was the first to challenge the concept of studying the bible of a neutral, scientific and objective stance. They pointed out the fact that the theology was exclusive and imperialistic. They recognized the fact that their context and economic class were important factors that largely influenced and enlightened their theology. Further supporting her stance Dubbed goes on to discuss two more theologies of resistance which originated in Africa; Encapsulation and Black theology.
Encapsulation sought to resist and cancel out the spread of Christianity which used reprobation or attempted to monopolize by imposing resurrections and a colonizers comprehen...
sion of Christianity. Black theology on the other hand which arose mostly in South Africa, urine the apartheid regime developed a biblical Interpretation, inclusive of both race and class. Stitching up her argument she points out that all these theologies the Influence of race, ethnicity, class, International relations and work status Is made clear to us.
Dubbed goes on to persuade us that what these theological perspectives have outlined is that there is no fact in theology. The way every individual reads and understands the bible is affected by their social location. The author continues by analyzing the Post-modernism theory. She begins by once again pointing to a background; how and why it arose. It was derived from a background of resisting the colonial universalistic of Western concepts and institutions because they denied differences. The main objective of this theory is now to critique ‘the modernist attempt to fashion a coherent world view’.
Because the modernist theory was rejected by two thirds of the world’s population, reading the bible from a particular social location was Introduced. MUSM Dubbed uses social location as a method of teaching about WAITED. She uses the categories of ‘Issues of bread’ and ‘Issues of blood’. ‘Issues of bread’, which would refer to economics elements of one’s life such s family status, education, national class, religion, world class. ‘Issues of blood’, on weight, height, health, physical challenges and so on.
She explains how our social location empowers or disembowels us, depending on the specific place we are in, the particular people we ar
with and how important those areas of our lives are seen to be as by others. The way we see and hear things are influenced by our experiences in our different societies. The author explains how the probability of HIVE/AIDS infection is more or less lightly on ones social location, making references to her own social location and by pointing out the fact that it has taken so long for two-third world countries to be allowed to produce cheaper drugs for their HIVE infected people.
Many people who may have well taken precautions to prevent the disease could still end up being infected because of how they are socially located. For example in a third world country a woman can be raped at home, work or even on the street by an HIVE infected person. A woman may also be affected by her husband who she is fully aware is being unfaithful, but cannot do anything about it because of her traditions.
This analysis helps us as students to focus more on certain structures and injustices that make certain groups more vulnerable to HIVE/AIDS and helpless against it so that we can find ways of deconstructing and reconstructing these structures. Being educated and thus informed empowers us to change these kinds of injustices by helping those who we disembowel by our own social locations and challenge those who distribute power UN-equally. PART 2: MY SOCIAL LOCATION I am the first born daughter of my mother and fathers two children.
My mother is from Wales and my father from Botswana and as a result in almost each aspect of my fife I find myself socially located twice. On my mother’s side of the family women make the decisions and the men ensure they are carried out properly, here I am empowered with a say in what happens in family events. In contrast to my father’s side of the family in which my mother and I are only regarded as a meaner to bear children and take care of the home, where I am powerless as my views are considered unimportant.
I am Montanan. On a global scale many people don’t know where Botswana is, or even what it is for that matter, despite the fact that it is considered one of the most successful economic wise and peaceful countries in Africa. They say I am Asian or South American when I travel and hand them my passport. I am colored this side of the world. At home I have to call myself mixed race or everyone is offended because to say colored would be politically in-correct of me. Although it doesn’t matter since I never really belong anyway.
In Botswana, other Botswana assume I’m Indian or white. “Legal” or “Leakage” are the terms they use for me when they think I don’t hear them or do not understand Statesman. In Wales people often assume I’m Arab, because my skin is too light to be black and my hair is o soft to be African. I have seen people move away in town or decide against walking into a restaurant because they
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