The chart shows the towns where ARHAP workshops have taken place in Zambia100. Figure 5
From the research, ARHAP sought to develop a database and information on the work of religious health institutions, leaders, public policy decision-makers and health providers. The goal was to investigate and establish religious health assets and see how they can be aligned to improve health policy and service delivery in a holistic manner. The preliminary ARHAP studies demonstrated that meaningful mapping and engagement of religious health assets must take into account the capacities and agency of religious health structures and people, their social/political context, and the wide range of medical, non-medical, and faith services provided.101
Another study entitled ‗the contribution of religious entities to health in sub-Saharan African was undertaken. Zambia was taken as a case study. The Gates Foundation sponsored this research study.102 Another level of ARHAP‘s activities in Zambia is the research by masters‘ students from the University of KwaZulu-Natal, in the school of Religion and Theology. Four students have engaged religious leaders, religious health practitioners, FBOs and public health policy makers as a part of the Zambia ARHAP research project.
100 ARHAP-WHO report 2006
101 Steve De Gruchy et al. ―Appreciating Assets: The contribution of Religion to Universal Access in Africa – Executive Summary,‖ in, The Journal of Theology for Southern Africa 2, no. 126 (2006)
102 ARHAP, <http://www.arhap.uct.ac.za/publications.php>
Country Province
Community Site
Area/
Regional Site
National Site
Dates # Participants
Zambia Copperbelt Mushili and Kitwe Ndola /Kitwe 31Oct-2Nov 27/17/29 = 73
Southern Maramba Livingstone 10-11 Jan 24/21 = 45
Eastern Chipata Chipata 04-05 Apr 21/26 = 47
Lusaka Bauleni Lusaka Lusaka 07-08 Apr 20/10 = 30
Total 195
3.5.1 Findings from the ARHAP research in Zambia
For the WHO research project, ‗Appreciating Assets: mapping, understanding, translating and engaging religious health assets in Zambia,‘103 ARHAP conducted 4 workshops called Participatory Inquiry into Religious Health Assets, Networks and Agency (PIRHANA) in different towns. Below is a summary of the key findings which explored the question: What is the contribution of religion and religious entities to health and well being in a time of HIV and AIDS?
Concerning religion within the Zambian social, economic, political and cultural context it was found that religion plays a major role among ordinary Zambians in their struggle for health and well being in the context of poverty, weak public health capacity and the HIV and AIDS pandemic. It was further established that religion and religious entities (REs) are perceived to play an important role in the struggle for health and wellbeing in Zambia, with REs are ranked higher than other health facilities.
On the findings about the nature of the religious contribution to health and wellbeing in Zambia, the research showed that religion is perceived to contribute in six key ways - tangible and intangible - to health and wellbeing. The intangible factors are spiritual encouragement, knowledge giving and moral formation. The tangible factors are compassionate care, material support and curative interventions. The research also revealed that there is little recognition and appreciation of the role of religion in advocacy and policy formulation around health and well being.
On the findings about the nature of the contribution of religious entities to health and well being The results showed that Religious entities operate within a network of relationships. REs are integrated with secular entities and public health facilities. Religious entities which may be situated outside the local context often play the role of being a significant ―intermediary‖ group.
The research also found out that the Christian REs are integrated in these networks more than REs of other faiths.
The second major ARHAP research in Zambia was for the Gates Foundation- on the
„Contribution of religious entities to health in the sub-Saharan Africa‟ The main objective of the
103 ARHAP full report of the study can be accessed on this research study -See the ARHAP website for more details on the findings <http://www.arhap.uct.ac.za/publications.php> p67
research study was ‗to provide a description of the contribution of faith based organizations (FBOs), institutions, and networks to the health of vulnerable populations in poor areas of sub- Saharan Africa (SSA). And to identify key areas for investment that would accelerate, scale up and sustain access to effective services, and/or encourage policy and resource advocacy among and in African countries‘104. The research was divided under two main parts namely:
1) To give an overview for SSA of the coverage, role, and core health related activities of religious entities, including major networks, vis a vis public and other private sector health services delivery, and their relationship to government and to each other.
2) To give more detailed case study on Zambia:
a) describing the capacity of faith based organizations to deliver health services and impact on health behavior; the financial and/or material support they receive and how they are perceived by stakeholders;
b) characterizing key faith based networks and describing how they work;
c) describing how faith based organizations collaborate with each other and with governments. 105
A summary of the findings in light of the above objectives showed that there is a presence of Faith Based Networks (FBNs) in Zambia. These provide coordination and networking among the members in the area of service delivery and funding. Some of the existing FBNs are organizations such as CHAZ, Zambia Interfaith Networking Group on HIV and AIDS (ZINGO), Expanded Churches Response dealing specifically in HIV networks among Christian communities, THPAZ a network for traditional healers in Zambia and Zambia National AIDS Network (ZNAN). It was clear that these networks provide a bridge between health networks as well as links to government and donors106
It was further established that there is a healthy relationship and corroboration of religious entities with the government and among themselves. There are formal memoranda of understanding and agreements in place between REs and government. CHAZ acts as the main
104 ARHAP report 2008, ‗The contribution of religious entities to health in sub- Saharan Africa‟
<http://www.arhap.uct.ac.za/publications.php> p9
105 ARHAP report 2008, ‗The contribution of religious entities to health in sub- Saharan Africa‟
<http://www.arhap.uct.ac.za/publications.php> p.9
106 ARHAP report 2008, ‗The contribution of religious entities to health in sub- Saharan Africa‟
<http://www.arhap.uct.ac.za/publications.php> 110
link between the Government and REs at the national and district levels.107 It was also noted that government appreciates the contribution and efforts of the REs to health and well being of communities. The following quote on the perception of FBOs contribution to health captures the spirit of appreciation of REs services
‗World Vision had a very positive view of the role of FBOs providing health services. One of the differences identified between government and FBO health facilities was the quality of care and especially the trust in individual health workers that patients had developed, as well as the long-standing name of a facility as being a place of good care over the years.‘108
The appreciation by the government of the involvement of REs in health provision is publicly illustrated in the National HIV and AIDS policy. 109 The involvement and appreciation of religious health institutions in health services in the country become more prominent during the decline of government health services (as noted above) This situation created a platform for the religious health institutions‘ contribution to health to become more prominent and appreciated by Government even in policy matters. The research also found some common constraints and challenges among the FBOs in the area of inadequate funding, shortages of skilled and qualified staff, especially in rural areas.