The AIDS epidemic in Malawi and elsewhere has brought sexual and cultural practices under scrutiny for their potential role in transmitting the HIV virus. The discourse of ‘harmful cultural practices’ – a capacious phrase inclusive of practices like initiation ceremonies or widow inheritance that carry connotations of rurality and tradition – has circulated widely as a domain of intervention, actual or potential, by law and public health in Malawi. The discourse, finding expression in media representations, AIDS conferences, and policy and legal discussions, has generated significant attention; yet, there is no empirical evidence that conclusively supports a link between participation in such practices and elevated risk of contracting HIV. In this regard, I employ ethnographic discourse analysis to understand how cultural practices associated with tradition or village life became cast as harmful. I track how ‘harmful cultural practices’ took form as a domain of intervention across scales ranging from policy forums to villages to public health to media. I show how a melange of ‘evidence’, rhetorical turns and public discourse have stabilised ‘culture’ as a realm of risk fit for public health intervention and endless study. In illustrating how ‘evidence’ in these discussions becomes a highly compelling aesthetic prop that takes on a life of its own and aligns with multiple agendas, I depart from arguments that any distinct set of actors with specific interests or intentions (for example, elite Malawians) propagated or authored this discourse. This paper has wider relevance in its interest in how and why certain narratives in the context of African AIDS – particularly those about bodies, risk, sexuality and modernity – gain legitimacy over others. The ‘harmful cultural practices’ narrative finds resonance in postcolonial contexts within a global health–human rights nexus that elevates protection of the individual as property or bearer of rights.

中文翻译：

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马拉维艾滋病时代的“有害文化习俗”发明

马拉维和其他地方的艾滋病流行已经使性和文化习俗受到了审查，因为它们在传播艾滋病毒方面具有潜在作用。“有害的文化习俗”的话语（包括具有乡村和传统内涵的启动仪式或寡妇继承等习俗在内的宽泛用语）已广泛传播为马拉维法律和公共卫生干预的领域，无论是实际的还是潜在的。在媒体代表，艾滋病会议以及政策和法律讨论中找到表达的话语引起了极大的关注；但是，没有经验证据能最终支持参与这种做法与感染艾滋病毒的风险增加之间的联系。在这方面，我使用人种学话语分析来了解与传统或乡村生活相关的文化习俗如何被视为有害。我追踪了“有害的文化习俗”如何作为干预领域的形式出现，涉及范围从政策论坛到村庄再到公共卫生再到媒体。我展示了“证据”，言辞转向和公众话语的混杂如何稳定了“文化”，使其成为适合公共卫生干预和无休止研究的风险领域。在说明这些讨论中的“证据”如何成为一种引人注目的美学道具时，它具有自己的生命力并与多个议程保持一致，我偏离了论点，即任何具有特定兴趣或意图的不同行为者（例如，精英马拉维主义者） ）传播或撰写了此论述。本文对非洲艾滋病背景下的某些叙事，尤其是有关身体，风险，性和现代性的叙事如何以及为什么获得合法性的关注，具有更广泛的相关性。“有害的文化习俗”的叙述在后殖民背景下在全球健康与人权之间的关系中引起共鸣，从而加强了对作为财产或权利持有者的个人的保护。