Ruth J. Prince

The Relationship between Academic and Practical Intelligence: A Case Study in Kenya.

We worked in a rural village in Western Kenya to test the notion that academic and practical intelligence are separable and relatively distinct constructs. Eighty-five children (43 boys and 42 girls) between the ages of 12 and 15 years participated in the study. The main dependent variable of interest was their set of scores on a test of their tacit knowledge for natural herbal medicines used to fight illnesses. This kind of knowledge is viewed by the villagers as important in adaptation to their environment, which is understandable given that the overwhelming majority of the children have, at a given time, parasitic infections that can interfere with their daily functioning. We found that scores on the test of tacit knowledge correlated trivially or significantly negatively with measures of academic intelligence and achievement, even after controlling for socioeconomic status (SES). We suggest that, among these villagers, time spent developing academic skills may be perceived as taking away from time that needs to be spent developing practical skills and vice versa. The result is that academic and practical intelligence can develop independently or even at odds with one another.

The organisation of Luo conceptions of intelligence: A study of implicit theories in a Kenyan village

This article examines the organisation of concepts of intelligence among the Luo people in rural Kenya. In particular, it discusses what the components of these concepts are; how these components are expressed in the DhoLuo language, how they are interrelated, how they are used in judgements of other people, and how these components of Luo conceptions of intelligence are related to Western conceptions of intelligence. Peer, teacher, and adult in the community ratings of children on Luo components of intelligence are correlated with performance on conventional ability tests and with school achievement. The Luo concept of intelligence is primarily expressed in the DhoLuo vocabulary by four concepts (rieko, luoro, paro, and winjo), which appear to form two latent structures, social-emotional competence and cognitive competence. Indicators of only one of these concepts (rieko) and only one latent structure (cognitive competence) correlate with scores on conventional Western cognitive ability tests and with school achievement in English and mathematics. The article also presents a novel method for analysing data from people’s ratings of each other’s intelligence that is useful when not every one who is providing the ratings knows everyone who is to be rated, and when Likert rating scales are inapplicable.

Knowledge of herbal and pharmaceutical medicines among Luo children in western Kenya

Primary school children aged between 10 and 15 years old in a rural community in western Kenya are frequently ill and have considerable knowledge of both herbal remedies and pharmaceuticals in treating common illnesses, such as headache, cold, fever, abdominal complaints and injuries. This paper explores this area of childrens medical knowledge and practice, looking at childrens ideas about and categorisation of illness and medicines, and their perceptions of medicinal efficacy. Differences between children in their medicinal knowledge and the relation between childrens knowledge and that of adults in the community are described. Children appear to learn about medicines and medical practices in an informal, experiential and experimental way, from practical involvement in the treatment of illness in the family, and the authors suggest that the ways in which children learn about medicine should be further explored. The paper contributes to the literature on lay treatment of illness by focusing on childrens knowledge of medicinal treatments in a context of medical pluralism.

'Life Seen': Touch and Vision in the Making of Sex in Western Kenya

Abstract This article is part of a project about transformations of relatedness among the Luo of western Kenya, which we examine by observing, in the everyday life of one village, concrete practices that constitute and negotiate material contact. In short, villagers understand physical touch and associated forms of material contact as practices that momentarily merge persons or their bodies by sharing substance. Such moments of merging release creative or transformative force, with its attendant ambiguity. To understand this link between merging and emergence, the Dholuo term riwo, is helpful. It can designate moments of ‘coming together, mixing, merging’ across all spheres of everyday life. Riwo is central to concerns with how things should be done, in everyday and in ritual situations, in order to sustain the order of life, commonly referred to as chike, which directs the ‘growth’ (dongruok) of the living. Since there is, in these times of death and confusion, little agreement among the villagers about how the continuity of life can be maintained, and which order should be created or restored, moments of physical contact (or its absence) are nodes around which the present predicament is debated, and alternative visions of past and future are produced. The present paper looks at one aspect of these debates: bodily intercourse between woman and man. We discuss how this practice, which among Luo tends to be associated with darkness and the absence of words, is increasingly drawn into the light of discourses – such as Christian, Traditionalist, medical and pornographic – which have emerged in western Kenya at different times during the past century, and which in different ways constitute ‘sex’ as a distinctive imagination of intercourse.

Introduction: Sustaining the Life of the Polis

How are publics of protection and care defined in African cities today? The effects of globalization and neo-liberal policies on urban space are well documented. From London to São Paulo, denationalization, privatization, offshoring and cuts in state expenditure are creating enclaves and exclusions, resulting in fragmented, stratified social geographies (see Caldeira 2000; Ong 2006; Harvey 2006; Murray 2011). ‘Networked archipelagoes’, islands connected by transnational circulations of capital, displace other spatial relations and imaginaries. Spaces of encompassment, especially, such as ‘the nation’ or simply ‘society’ as defined by inclusion within a whole, lose practical value and intellectual purchase as referents of citizenship (Gupta and Ferguson 2002; Ferguson 2005). In African cities, where humanitarian, experimental or market logics dominate the distribution of sanitation and healthcare, this fragmentation is particularly stark (see, for example, Redfield 2006, 2012; Fassin 2007; Bredeloup et al. 2008; Nguyen 2012). Privilege and crisis interrupt older contiguities, delineating spaces and times of exception. The ‘public’ of health is defined by survival or consumption, obscuring the human as bearer of civic rights and responsibilities, as inhabitants of ‘objective’ material worlds ‘common to all of us’ (Arendt 1958: 52). Is it possible, under these conditions, to enact and imagine public health as a project of citizens, animated in civic space?

Precarious Projects: Conversions of (Biomedical) Knowledge in an East African City

This article explores the orientations of lay people in Kenya to science—specifically to biomedical knowledge about HIV—and their struggles to convert this knowledge into meaningful futures. In Kenya, the global response to the HIV-AIDS epidemic has resulted in a highly stratified landscape of intervention. Globally-funded treatment programs and clinical trials, focusing on HIV, channel transnational resources, expertise, and knowledge into specific sites—HIV clinics, NGOs, and research stations—inscribing these spaces as ‘global’ while leaving others decidedly ‘local.’ Rolled out in the form of ‘projects,’ these interventions offer resources and opportunities for a limited time only. Based on ethnographic fieldwork in the city of Kisumu, this article follows the circulation of biomedical knowledge through such projects and its conversion in ways beyond those imagined by policy-makers, as it meets the aspirations of city-dwellers and enters into local livelihoods. Mediated by nongovernmental organizations through workshops and certificates, this knowledge is both fragmentary and ephemeral. I explore the temporal and spatial implications of such knowledge for those who seek to attach themselves to it and shape their identities and futures in relation to it.

In the shadowlands of global health: observations from health workers in Kenya.

During the past decade, donor funding for health interventions in Kenya and other African countries has risen sharply. Focused on high-profile diseases such as HIV/AIDS, these funds create islands of intervention in a sea of under-resourced public health services. This paper draws on ethnographic research conducted in HIV clinics and in a public hospital to examine how health workers experience and reflect upon the juxtaposition of ‘global’ medicine with ‘local’ medicine. We show that health workers face an uneven playing field. High-prestige jobs are available in HIV research and treatment, funded by donors, while other diseases and health issues receive less attention. Outside HIV clinics, patients access to medicines and laboratory tests is expensive, and diagnostic equipment is unreliable. Clinicians must tailor their decisions about treatment to the available medical technologies, medicines and resources. How do health workers reflect on working in these environments and how do their experiences influence professional ambitions and commitments?

Introduction: Volunteer Labor—Pasts and Futures of Work, Development, and Citizenship in East Africa

Across the globe, voluntary labor is a prominent mode of engagement within development, humanitarian, and philanthropic activities, political activism, social justice movements, and religious organizations, and it is increasingly being used in welfare and health care provision (Milligan & Conradson 2006 ). Defined as the free giving of an individual’s labor, time, and energy to a larger cause, collective goal, or public good, volunteerism is imbued with moral and political meaning. It implies the creation or enactment of attachment between the individual and a collective and carries assumptions about altruism, freedom, and a “politics of virtue”

Anthropology and Medical Photography: Ethnographic, Critical and Comparative Perspectives

The study of medical photography, inclusive of epidemiological and humanitarian applications of the genre, is a promising new field for visual anthropology. Focusing on the interlinked questions of visual witnessing and evidential ethics of medical photography, as well as on the entangled temporalities and dialectics of visibility and invisibility underlying this visual practice, the introduction to this special issue on medicine, anthropology and photography explores key issues arising out of recent work in the area. While reviewing the contributions of history, STS and photographic theory to the study of medical visual cultures, regimes and economies, we explore what a distinctively anthropological approach—through its ethnographic and comparative scope—offers to the topic.

Communities’ perceptions of factors contributing to child sexual abuse vulnerability in Kenya: a qualitative study

Abstract Child sexual abuse (CSA) is a major global health concern. Although it is prevalent in Kenya, scant literature on factors contributing to CSA vulnerability exists. Using qualitative data from 28 focus groups and ethnographic field notes, we explored and assessed community perceptions of factors contributing to CSA vulnerability in Homa Bay County, Western Kenya. Findings suggest that people living in these communities perceived CSA as being influenced by multiple factors: developmental stage, peer pressure, huge gender disparities exacerbated by negative social norms and cultural practices, the HIV epidemic and social media platforms that circulate sexualised images. From our findings, it was clear that participants also regarded poverty as exacerbating children’s vulnerability to CSA. Minors from poor families engaged in transactional sex for survival and social status. Some community members perceived girls dressed in short skirts or tight clothing as warranting unwanted sexual advances. Although poverty and gender roles and relations were viewed as increasing vulnerability to CSA, blame was often placed on survivors’ modes of dress or behaviour. There is a need for comprehensive education of the communities on CSA, its consequences and the rights of women and girls.