The Ebola virus epidemic in West Africa has had a large effect on the culture of most of the West African countries. In most instances, the effect is a rather negative one as it has disrupted many Africans’ traditional norms and practices. For instance, many West African communities rely on traditional healers and witch doctors, who use herbal remedies, massage, chant and witchcraft to cure just about any ailment. Therefore, it is difficult for West Africans to adapt to foreign medical practices. Specifically, West African resistance to Western medicine is prominent in the region, which calls for severe distrust of Western and modern medical personnel and practices.
Similarly, some African cultures have a traditional solidarity of standing by the sick, which is contrary to the safe care of an Ebola patient. This tradition is known as "standing by the ill" in order to show one's respect and honor to the patient. According to the Wesley Medical Center, these sorts of traditional norms can be dangerous to those not infected with the virus as it increases their chances of coming in contact with their family member's bodily fluids. In Liberia, Ebola has wiped out entire families, leaving perhaps one survivor to recount stories of how they simply could not be hands off while their loved ones were sick in bed, because of their culture of touch, hold, hug and kiss.
Some communities traditionally use folklore and mythical literature, which is often passed on verbally from one generation to the next to explain the interrelationships of all things that exist. However the folklore and songs are not only of traditional or ancient historical origins, but are often about current events that have affected the community. Additionally, folklore and music will often take opposing sides of any story. Thus early in the Ebola epidemic, the song "White Ebola" was released by a diaspora based group and centers on the general distrust of "outsiders" who may be intentionally infecting people.
This initial misinformation increased the general distrust in foreigners, and the idea that Ebola was not in Africa before their arrival led to attacks on many health workers, as well as blockages of aid convoys blocked from checking remote areas. A burial team, which was sent in to collect the bodies of suspected Ebola victims from West Point in Liberia, was blocked by several hundred residents chanting: "No Ebola in West Point." Health ministries and workers started an aggressive Ebola information campaign on all media formats to properly inform the residents and allow aid workers safe access to the high risk areas. In Guinea, riots broke out after medics disinfected a market in Nzerekore. Locals rumored that the medics were actually spreading the disease. In nearby Womey, 8 people distributing information about Ebola were killed by the villagers.
West African cultural traditions and norms
The Ebola epidemic of 2014 has forced West Africans to face numerous difficulties on a daily basis regarding their traditional norms and practices. In essence, their traditions have been severely disrupted due to the Ebola virus. For instance, West Africans have had the tendency to remain close to their sick family members to nurse them during illness for centuries. Unfortunately for West African communities, many have been encouraged to keep their distance from their infected family members as potential contact could be fatal. In addition, it is part of their culture to touch the deceased at funerals and for the sister of the deceased's father to bathe, clean, and dress the corpse in a favorite outfit. When there is not an aunt to perform this task, a female elder in their community is then held responsible. Not only is it customary to wash and touch the deceased, but also to kiss those that have passed.
Specifically, funerals are considered to be major cultural events for families and friends to gather around to celebrate the deceased. The funeral performances, which involve wailing and dancing, is done out of care and respect for the dead. Funerals in West Africa often last for several days, depending on the status of the person who died. In other words, the more important the person who died was while they were alive, the longer the mourning will last. More importantly, there is a common bowl used for ritual hand washing towards the end of the ceremony, including a final kiss or touch on the face, which is to be bestowed on the dead. This is commonly referred to as a "love touch." The Wesley Medical Center has confirmed that prohibiting West African families from performing such rites is a disgrace as it insults the deceased, putting the remaining family in danger. Specifically, it is believed that the dead person's spirit, also known as "tibo," will cause harm and bring illness to the family as a result of an improper burial.
Resistance to Western medicine Resistance to Western medicine is considered to be a significant barrier to battling the Ebola virus. The Wesley Medical Center claims that the interference with West African burial rituals caused by Western medical practices has prohibited them from properly honoring their loved ones. They believe that this may have been a reason for heightened distrust in medical professionals, and that the mistrust enhances each time family members of infected persons are prohibited from participating in the funeral or seeing the dead body in person. Due to the mistrust, Ebola-stricken communities in Liberia reportedly hid family members with Ebola from health care providers and held secret burials. In Sierra Leone, health workers made more progress because health measures were implemented according to WHO guidance, which advises health workers to heed the traditions of the threatened communities when attending to the dead. Therefore, funerals were held in agreement with the wishes of the families, but also gave health workers an opportunity to disinfect the bodies. In many of the Ebola infected areas in Africa, Western medicine is also believed either to be ineffective or to be the actual origin of the virus. In other words, there is a belief among the African community that Western doctors are intentionally killing their patients with their treatments. A conspiracy theory also says that the medical professionals are planning to harvest the organs of those dying from Ebola.
Resistance to Western medicine exists also because of the look of the hazmat suits, which are worn by healthcare workers to protect themselves from becoming infected with the Ebola virus. The protective equipment is said to frighten many West Africans and also believed to be hostile and intimidating to the West African families. Lastly, the interference in the family's care for the patient diminishes the honor of the patient as well as hindering the family's duty to provide comfort and care. Regardless of the existing resistance towards Western medicine, handling the bodies of the deceased poses a high risk of contagion as Ebola is contracted through physical contact with an infected person's bodily fluids. This is mainly because preparation for burial includes touching, washing, and kissing as is mentioned above. Those that are preparing for the funeral can become easily infected as they can easily become exposed to the infected person's blood, vomit, diarrhea, and other bodily fluids as these are the main symptoms of the virus.
Traditional medical practices Apart from the fact that traditional West African healers have been using ritual and herbal remedies for many centuries, the West African people also trust these treatments and find the costs more affordable. Traditional procedures include the following: magic, biomedical methods, fasting, dieting, herbal therapies, bathing, massage, as well as surgery. Surgical procedures often involve cutting a patient's skin with unsterilized knives. Sometimes, traditional healers apply blood to the skin to rid them of their sickness. Despite the severe distrust of Africans in modern medicine, the Ebola virus has been said to spread rampantly across West Africa due to a shortage of healthcare workers and limited medical resources and facilities. The unsanitary conditions in the overall West African region have also made it easier for Ebola to spread.
Bushmeat The Ebola virus, for which the primary host is suspected to be fruit bats, has been linked to bushmeat, which is commonly consumed in areas of West Africa that use it as a protein source. Although primates and other species may be intermediates, evidence suggests people primarily get the virus from bats. Hunters usually shoot, net, scavenge or catapult their prey, and butcher the bats without gloves, getting bites or scratches and coming in contact with their blood.
In 2014, the suspected index case for the Ebola outbreak in West Africa is a two-year-old child in Guéckédou in south-eastern Guinea, who was the child of a family that hunted two species of fruit bat, Hypsignathus monstrosus and Epomops franqueti. Some researchers suggested the case was caused by zoonotic transmission through the child playing with an insectivorous bat from a colony of Angolan free-tailed bats near the village.
Despite health organisations warning about risks of bushmeat, surveys pre-dating the 2014 outbreak indicate that people who eat bushmeat are usually unaware of the risks and view it as healthy food. Because of bushmeat's role as a protein source in Western Africa, it is traditionally associated with good nutrition, and efforts to outlaw the sale and consumption of bushmeat have been impossible to enforce and have met with suspicion from rural communities. The UN Food and Agriculture Organization estimates that between 30 and 80 percent of protein intake in rural households in Central Africa comes from wild meat.
One major Nigerian newspaper published a report about the widespread view that eating dog meat was a healthy alternative to bush meat.Shobayo, I. (2014). Jos residents shun bushmeat stick to dog meat. Nigerian Tribune, August 2014. Dog meat was implicated in a June 2015 Liberian outbreak of Ebola, where three villagers who had tested positive for the disease had shared a meal of dog meat.
Ebola in print Crisis in the Hot Zone Article written for The New Yorker by Richard Preston. A short chronicle of how Marburg virus and Ebola virus may have entered the United States. The Hot Zone A non-fiction thriller also by Richard Preston, following a few of the incidents and origins of viral hemorrhagic fevers. At Google Books. Ebola: A Documentary Novel of Its First Explosion in Zaire by a Doctor Who Was There A self-written chronicle of American surgeon William Close's experiences during the 1976 Ebola outbreak. At Google Books. Executive Orders A fictional thriller by Tom Clancy, where a strain of Ebola virus is used as a biological weapon. At Google Books. Ebola: Through the Eyes of the People A novelization of individuals' experiences and reactions during the 1976 Ebola outbreak by William Close.(1) At Google Books.(2) Ebola: Die Entfesselte Seuche The September 2014 issue of the German magazine Der Spiegel cover featured Ebola-related graphic, and articles about the epidemic. One of the articles had an interview with Peter Piot, one of the discoverers of the Ebola disease in the 1970s. Called for Life: How Loving Our Neighbor Led Us into the Heart of the Ebola Epidemic A memoir by an American doctor and his wife about their experiences in Liberia and the United States during the 2013–2016 West African outbreak. Dr. Kent Brantly became the first American to return to the United States to be treated for Ebola virus disease. At Google Books. Having and Fighting Ebola — Public Health Lessons from a Clinician Turned Patient