Cultural identity and illness: Fulani views

Cultural identity--who the Fulani think they are--informs thinking on illnesses they suffer. Conversely, illness, so very prevalent in sub-Saharan Africa, provides Fulani with a constant reminder of their distinctive condition in Guinea. How they approach being ill also tells Fulani about themselves. The manner in which Fulani think they are sick expresses their sense of difference from other ethnic groups. Schemas of illness and of collective identity draw deeply from the same well and web of thoughts. Three different approaches of schema theory are used to trace what ties illness to identity. These are 1) the schema as prototype; 2) a connectionist approach associates schemas for illness with other cultural schemas; and 3) a hierarchy of schemas. The hierarchy includes master schemas for ethnic identity, schemas for illness generally and sub-schemas for separate ailments. Schemas orient and provide a framework for the practice of being Fulani--in the sense that Bourdieu would describe practice as the application of practical knowledge. Illnesses above the waist are said to be part of the Fulani condition of belonging in arid climates while they need suffer the humidity of Guinea. Illnesses below the waist are thought to arise when one does not act like a Fulani, especially in matters of food and sex. As individuals disclose or conceal illness, as they discuss illness and the problem of others they reflect standards of Fulani life--being strong of character not necessarily of body, being disciplined, rigorously Moslem, and leaders among lessors. To disregard standards or to suggest one does not care about such standards is shameful and places one out of phase with others and with cultural norms. But to be in step with others and with cultural norms is to have pride in the self and the foundations of Fulani life.