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McCarthy J. Similarly, if they reject medication for themselves, then they are likely to reject treatment for their children. Table 1.

Many local mgangas and other villagers talked about their ability to make mabusha. The present trend in the NTD literature, driven by target-orientated funding, is to assume they are inevitable. In other words, in common with the registers located in Mwembeni in , it was not possible to use the information to assess the proportion of people in any one village that had received treatment. Second, social divisions within a village can often affect the kind of people recorded.

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This, in turn, raises the additional issue of whether or not the uptake of drugs in Kirare represents the norm, or whether proximity to Tanga town the location of the regional referral hospital and medical headquarters combined with the regular visits of Tanga-based researchers, facilitated higher than average treatment coverage for the region. Partly as a consequence, scores of others needing operations made themselves known to the research team in roughly 1:

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In combination with research undertaken by Michael et al. Geissler P.

Staff employed at health centres, as well as village-based drug distributors, were thus genuinely confused as to whether the drugs were designed to prevent infection or treat existing infections.

Busha la maji is thought to be treated by doctors and most mgangas recommend biomedical treatment, as they do not think they can treat anything but the early signs of mabusha such as fever.

1. There is inter-marriage between these groups, although tensions exist between Muslim groups focused in particular on rival imams as well as between Muslim and Prostitutes Saint-Andre groups.
2. In Mwembeni village, Muheza were found to have kept meticulous records of the number of adults and children aged five and above who took the drugs for Muheza filariasis.
3. Nevertheless, few people struggled to recall whether or not they had received free treatment — partly because it was so unusual to offer free medicines to adults and partly because it was considered to be very strange indeed to ask all adults to swallow medication, irrespective of whether or not they felt ill.
4. Whatever the role of mgangasit became apparent that the majority of informants linked the occurrence of some kinds of mabusha to acts of witchcraft, with the type of mabusha influencing the type of treatment sought.

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