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platform of awareness of HIV and AIDS, within some countries faith-based organisations dating back hundreds of years), the term ‘faith-based formulating faith-based responses to HIV and AIDS, Asian Muslims were slow to respond. It places of worship) being appropriate locations for providing information on the.

Related: All topics , Newly diagnosed , South Africa. Try contacting Naz project first as they run a wide range of support groups including for people from Muslim countries. An article from Positive Nation includes more information. Although you specifically want projects in the UK, if you are feeling isolated, sometimes email and access to information can help.

An excellent support group called Positive Muslims in South Africa includes a lot of information on their site. A new yahoo email support group for HIV-positive Muslims was recently set up. Please call us at i-Base on Monday if it would help to talk about this. In addition to the info above, the community forums at poz. This might be a good place to start looking.

The check list at this link is a good overview if you are new to meeting people by internet. Your email address will not be published. Answer Answer: Web Admin Try contacting Naz project first as they run a wide range of support groups including for people from Muslim countries. Hi Fatma, In addition to the info above, the community forums at poz.

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All Rights Reserved. Terms of use and Your privacy. Khadijah Lardas Courtesy of Khadijah Lardas. The steadfast HIV activist knew virtually nothing about the disease when she was an undergrad at Southern Connecticut State University. Up until that point, Abdullah had had very little sexual education, which she partially credits to her Muslim upbringing. In the eighth grade, she was pulled out of her sex-ed course because her parents deemed it inappropriate.

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Either your web browser doesn’t support Javascript or it is currently turned off. In the latter case, please turn on Javascript support in your web browser and reload this page. In Ghana, youths aged 15—24 years constitute the group most vulnerable to HIV infection.

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The estimated number of new infections with virus that causes AIDS has more than doubled over the past five years. Jigg, a year-old Filipino.

In the context of the African HIV epidemic, support groups are not simply spaces for discussions of social and health well-being; neither are they institutions functioning solely to cultivate self-responsible and economically empowered patients. HIV-positive women in northern Nigeria have appropriated a support group to facilitate their marriage arrangements.

In this group, women negotiate the threats of stigma and the promises of respectable marriage through what I call the management of ambiguity surrounding their HIV status. I further argue that the practice of support group matchmaking reveals the local political economic dynamics that shape social and illness trajectories in resource-poor settings. On a hot, rainy day in , I met with a group of non-married 1 HIV-positive women who were members of an HIV support group for men and women living in the northern Nigerian city of Kano.

In this formal space intended for job training, education workshops, and other HIV awareness projects, I conducted interviews and had many group discussions with these women that summer. What is the difference between a good boyfriend and a bad boyfriend? How do you please your partner? How do you relate to your co-wives?

How has being HIV-positive impacted these expectations and experiences? Can HIV-positive women re marry and to whom? Sewing machines, congratulatory posters, and HIV prevention bumper stickers represent the currencies of enlightenment, empowerment, and activism that underscore the ways objectives of global health interventions shape particular social spaces in northern Nigeria. While support groups have emerged in contexts where most infected individuals maintain vigilant silence, these institutions are not simply emancipatory settings for discussions of sexual, social, and health well-being; neither do they function solely to cultivate self-responsible and economically autonomous patients.

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Mugisa said the money from the new project should be used to sensitize men on the use of condoms. Uganda’s national HIV prevention programme – which targets all sections of society – emphasizes abstinence, faithfulness and the correct and consistent use of condoms. Sheikh Habib Mande, a religious leader from neighbouring Kabarole district, said condoms promoted immorality and went against the Koran’s teachings. Despite the women’s calls, project officials say the campaign’s main focus will be abstinence and marital fidelity.

Mushenene added that according to Muslim teachings, men intending to marry additional wives were required to discuss the decision with existing wives, offering an opportunity to discuss issues such as HIV testing before marriage and sexual fidelity afterwards. Health workers in the area have called for greater sensitization of Muslim women to their vulnerability to HIV and ways to handle prevention in polygamous marriages.

In the face of the continued refusal by Muslim leaders to accept condom use, some local women say they will do whatever they can to protect themselves.

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