4. Disability as Incurable Illness: Health, Process, and Personhood in Southern Somalia

Disability in Different Cultures

“…In this context, disability has no inherent meaning but is defined by any given community's understanding of people's roles, and the degree to which one is able to fulfil the tasks of membership determines the degree of one's physical ability or disability (Edwards 1997;Talle 1995). For instance, while certain descriptors, such No-Eyes in many American Indian tribes (Locust 1988) or dhegoole for without ears in Somalia (Helander 1995), imply a set of conditions, the image intended by the term varies from usage to usage, informed by the context (Edwards 1997;Talle 1995) and is not meant to signify the individual as being a member of a category of disabled people (Chan 1986;Helander 1995;Locust 1988). Further, the value attached to a specific condition varies among families, in terms of whether it is perceived as disabling and/or stigmatized.…”

“…The 'evil eye', curses, and other metaphors of spiritual malevolence are also seen as common causes for sickness and disability among many Maasai (Talle 1995), Hmong (Fadiman 1997), Jewish-Oriental (Stahl 1991), American Indian (Locust 1988), Latin American (Groce/Zola 1993), and Hubeer families (Helander 1995). These spiritual concepts have a distinct social component and are believed to have been triggered by some neglected duty or obligation of the victim.…”

“…These spiritual concepts have a distinct social component and are believed to have been triggered by some neglected duty or obligation of the victim. In the case where the victim is a child, the cause may be envy from those less fortunate (Helander 1995;. As a result, many deem it a bad omen to express admiration for anything good, like a large and healthy family (Talle 1995;Fadiman 1997).…”

“…Among Songye families who believe that disability is a response to disharmony in the relationships among family members, the father of the child with the disability may ask his wife to redistribute her bridewealth among the members of the family towards restoring harmony . Helander (1995) notes that many Hubeer families as a measure might initially seek different medicines or healing techniques, both traditional and modern, but the few, if any, results and the cumulative costs of health care combine to fuel feelings of despair and resignation, at which point the terms naafo or boos are used to describe the person to imply that nothing more can be done.…”

“…However, whether families choose to do nothing or seek help, their actions are grounded in an acceptance of the disability. Indeed, among many groups, there is little awareness of the potential for rehabilitating, finding roles, or developing adapted life-styles for adults with disabilities (Helander 1995) and the notion that a child with disabilities can be helped by early intervention or stimulation may not be part of common knowledge, or, in the case of many developing countries, even the standard knowledge base of medical and educational professionals Kysela/Marfo 1984). One factor that accounts for this level of acceptance is the belief in fate or karma (Danseco 1997), enhanced when the cause of the disability is perceived to be divine retribution for one's sins.…”