AIDs is an emergency of great significance to the, social, monetary and political extents. Also, more. Importantly, it is an issue for the younger generations today. Defeating HIV/AIDS and the shame that powers its spread is a standout amongst the most genuine difficulties of our chance. It requires boldness, duty and administration at all levels, particularly among religious leaders and representatives who can utilize the trust and specialists they have in their networks to change the course of the political issue. (The United Nations Children’s Fund (UNICEF), New York, 2003)
The places of worship have qualities, they have believability, and they are grounded in networks. This offers them the chance to have a genuine effect in battling HIV/AIDS. To react to this issue, the houses of worship must adapt and change to face the pandemic, HIV/AIDS emergency, they need to turn into a power of change bringing recuperating, expectation, and backup to all affected by HIV/AIDS.
The vast political issue of AIDs and lack if its awareness affects my own country crucially. In 2016, India had 80 000 (62 000 – 100 000) new HIV infections and 62 000 (43 000 – 91 000) AIDS-related deaths. There were 2 100 000 (1 700 000 – 2 600 000) people living with HIV in 2016, among whom 49% (40% – 61%) were accessing antiretroviral therapy. Lack of awareness really becomes an issue for me personally because before doing research and engagement the fact that, I had no awareness that AIDs has such a huge prevalence in my own society. Why has the worldwide reaction to AIDS been so exceptionally politicized? One key reason is the bias and inconvenience around the manners in which HIV is transmitted. Another is that the pandemic is powered by injustices. AIDS both exposes and exacerbates multiple fault lines of social and economic inequality and injustice, which in themselves are highly political. An extending AIDS plague uncovers a political framework’s frail focuses, regardless of whether at the national or the community level.
Numerous religions have interpreted the AIDs pandemic in the light of their convictions and lessons. Those elucidations have frequently prompted open declarations on AIDS training, counteractive action, and care, and to the molding of open mindedness toward those affected by or in danger of the HIV disease. Also, people who recognize themselves with specific religious sections or express specific religious perspectives have taken positions about AIDS in light of their convictions. Their positions have mostly been relayed in private meetings or “indoors”, yet some of the time they have been broadcasted as public comments or actions. Given the expansive impact of religion in India, the reaction of religious associations and people is a factor in the push to control the scourge and to tend to those influenced by it. The engagement focuses on that factor specifically through the means of interviews with religious leaders and representatives, while also interviewing government officials working on AIDs awareness to demonstrate different perspectives.
The religious representative that was interviewed is by the name of Mufaddal Pacha and represents the Dawoodi Bohra, an Islamic subsect. Before the interview it was my belief that, in spite of the proof indicating an extension of the pandemic, the typical reaction from the law makers in Muslim nations, for security against HIV contamination, is on increasing/proliferating abstention from illegal medication and sexual practices. Sexuality, thought about as a private issue, is taboo and an unthinkable point for exchange. Damage decrease, a logical approach for HIV avoidance, is under-utilised and the social disgrace appended to HIV/AIDS, that exists in all social orders is considerably more articulated in Muslim societies. This disgrace keeps those in danger from approaching for proper guiding, testing, and treatment, as it includes exposure of unsafe practices. The interviewee though could not have enforced my beliefs more prominently as his stance on the political issue was exactly that. He even explicitly said that and demonstrated ignorance by saying, “AIDs is not an issue in my community”.
East and Southeast Asia, which incorporate nations like China and India containing a portion of the world’s biggest populaces, demonstrate indicators of increasing beyond Africa as far as the number of outright cases are concerned, if HIV/AIDS rates keep on escalating at their present rate (UNAIDS and World Health Organization AIDS epidemic update, 2003). These projections hold specific importance for HIV/AIDS in Muslim populaces; India and China, however not distinguished as Muslim nations, have a critical number of Muslims. India itself has approximately 150 million Muslims making it the second largest Muslim populated state.
In an effort to answer the underlying question, how do religious norms inhibit impact on AIDS awareness campaigns? Three main factors and inhibitions can be identified, a) Gender Inequality, b) Stigma and Discrimination and c) Ignorance and Misinformation.
In a greater part of Muslim communities, there exists an unevenness in control amongst people, which is obvious in hetero relations and in addition in the monetary and social circles of life – with men having more prominent power than ladies. For most ladies, the private life inside the asylum of their homes is their whole life. Ladies stay uneducated and denied of assets, making them unconscious of their common, lawful and sexual rights, monetarily powerless and to a great extent reliant on men. Because of these imbalances, ladies are more defenseless to contracting HIV/AIDS as they are more averse to have the capacity to consult with their accomplices contaminated with HIV/AIDS. Ladies additionally are obvious objectives for harsh connections and are less ready to adapt to disease once contaminated.
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