L’action thérapeutique de la nachra : rite traditionnel féminin d’exorcisme à Constantine en Algérie

The use of illicit drugs in sport is of global concern and is well documented by the World Anti-Doping Agency, Federation of International Football Association and International Association of Athletics Federations. To counter this challenge, sporting bodies have developed policies and codes regarding such usage. The use of traditional medicines and rituals in football and in South African soccer is well known. The aim of the study was to explore the use of African traditional medicines and rituals in South African professional soccer.After written informed consent was obtained, semi-structured interviews were conducted with five former professional South African soccer players from Limpopo Province, North West Province and Mpumalanga.All participants confirmed the use of African traditional medicines and rituals during their time as professional soccer players. Identified substances were categorised as ‘true’ African, general traditional medicines, and medicinal procedures. Indications for use of traditional medicines and rituals were physical ailments, performance enhancement, and team rituals.Mandatory secrecy about the practices was confirmed. Traditional medicine and ritual practices in South African soccer have been documented. This raises health, safety, ethical and legal questions, which need to be addressed with sensitivity for the cultural significance and holistic nature of these practices.Keywords: Traditional medicines, traditional rituals, soccer, South Africa

This paper reviews the importance of traditional natural resources management practices in Ghana. It highlights the roles of traditional beliefs, taboos and rituals in the management and conservation of key natural resources in the country. The paper is based on desk studies undertaken as part of anthropological studies conducted in the forest-savanna transitional agroecological zone of Ghana to study the spirituality of forests and conservation. Among the major conclusions of the paper is that although the potential of traditional natural resources management for biodiversity conservation in Ghana is enormous, the sustainability of these practices is seriously threatened. This stems from the rapid changes in the belief systems. Both biophysical and socio-economic factors were found to underlie these changes. The breakdown of traditional beliefs and associated taboos which underpin traditional natural resources management practices were found to be the greatest threat to the sustainability of these practices. The paper recommends that more anthropological research should investigate local perceptions of forest space and landscape, biodiversity conservation and traditional beliefs, and their significance for natural resources management. Such studies would provide valuable insights into the changing values of local people in relation to protected areas such as sacred groves and forest reserves and the management of other natural resources.

Music is deeply rooted in the human experience as well as a fundamental part of psychedelic-assisted therapies (PAT) and entheogenic ceremonies. Although a large body of research exists highlighting the importance of music from rehabilitative, psychological, neurobiological, anthropological, religious, and sociological contexts, there is limited scientific literature regarding the specific relevance of music in PAT and indigenous entheogenic ritual as a means of enhancing clinical outcomes. As demand for mental health services continues to grow and awareness of the medicinal benefits of psychedelic substances to treat mental and neurological conditions increases, a new wave of interest has emerged to support the development of care models, including how music is used during PAT. Music is a reliable cornerstone in therapeutic and ritualistic spaces using psychedelics, however there is still an immense opportunity to cultivate PAT models with interdisciplinary, evidence-informed perspectives and thoughtful analysis of music use in treatment. To contribute to this development, this review evaluates neuroscientific, psychological, and anthropological research on the neural and cognitive underpinnings of music as well as music use with psychedelics both in modern research settings and indigenous entheogenic ceremonies. In addition, personalized approaches to music protocols in PAT, how music use in traditional rituals may help inform best practices, and the need for researchers to specify music protocols in treatment models are detailed. Consideration of carefully respecting the bridging of indigenous practices and current medical models is discussed to highlight areas for future development.

Introduction: Mental illness treatment using traditional methods is still carried out in various regions in Indonesia, including in the Manggarai regency, East Nusa Tenggara. The aim of this study is to describe the types of traditional rituals performed to cure mental illness in Manggarai culture. Methods: This study uses an ethnographic approach which is supported by a qualitative descriptive approach. Data were collected by conducting in-depth interviews with 10 cultural leaders. Results: This study identified 4 types of rituals in treating mental illness namely peler rituals to cure mental illness due to being possessed by evil spirits, keti manuk neni rituals to cure mental illness due to heredity, Teing hang ritual heals mental illness due to ungratefulness to ancestors, and the oke dara ta'a ritual to heals mental illness due to having black magic. Conclusion: The results of the study indicate that there are still many people who practice traditional healing practices for people with mental illnesses and neglect medical treatment, resulting in relapses that lead to pasung or physical restraint and confinement of people with mental illnesses. Therefore, in providing education and promoting mental health in the community, it is necessary to emphasize the effectiveness of medical treatment.

Return of the First-Person Singular: The Science of Subjectivity and the Sciences

In many cultures, postpartum rituals are observed because they are believed to have beneficial mental health effects. Our systematic review examines the research literature investigating the effects of postpartum rituals on postpartum depression (PPD) to determine if the rituals protect against PPD. MEDLINE, CINAHL, PsycINFO, EMBASE, and the Cochrane Library were searched (from 1966 to October 31, 2008). Reference lists of relevant articles and links to related articles were also examined. Both qualitative and quantitative studies that focused on traditional practices and rituals in the postpartum period (that is, within the first year following childbirth) and their relation to PPD or mood were included. Seventy-two studies were considered, with 12 meeting the inclusion criteria. The data were summarized according to the type of ritual including: organized support, diet, and other or multiple postpartum practices, and evidence for or against a protective effect on PPD. Although limited, not all studies suggested that the rituals prevent PPD. Overall, there is some evidence that postpartum rituals dictating appropriate and wanted social support may be of some protective value, depending on numerous contextual factors. This area needs more culturally sensitive and systematic research. Current studies suggest that the key protective element may be the presence of welcome support rather than the specific ritual.

This study aimed to assess the southwestern Nigerian public's preferences for the treatment of mental illness in that region. Adults (N=2,078) selected from three Nigerian communities completed questionnaires on sociodemographic details and on their perceptions regarding causes of, stereotypes of, and treatment options for mental illness. The preferred treatment option was spiritual healers, endorsed by 41% of respondents. Thirty percent endorsed traditional healers, and 29% endorsed hospitals and Western medicine. Correlates of preference for spiritual and traditional healers included female gender, never having provided care for persons with mental illness, endorsement of supernatural causation of mental illness, and lower education. The southwestern Nigerian public preferred alternatives to Western medicine for the treatment of mental illness. Efforts to improve professional mental health services in Nigeria must consider and address beliefs and preferences of the public in regard to mental health treatment.

Preferred Treatment for Mental Illness Among Southwestern Nigerians

Traditional initiation rites remain integral to cultural identity and coming-of-age practices in many African societies, significantly influencing educational outcomes. While existing literature predominantly emphasizes the negative impacts of these practices on education, limited research explores their comprehensive effects on female students' educational attainment, particularly in the coastal region of Tanzania. This study aimed to investigate how traditional initiation rites influence students' educational attainment in the Chalinze District, Coast Region, in the United Republic of Tanzania. Guided by Vygotsky's Sociocultural Theory, the study employed a qualitative approach, collecting data through interviews, focus group discussions, and documentary reviews involving educational officers, teachers, parents, and students. The findings revealed a complex interplay between traditional practices and education, where initiation rites caused significant academic disruptions and behavioral transformations. Notably, key findings indicated that, in addition to post-initiation autonomy, ceremonial gift-giving practices and teachings from traditional instructors frequently resulted in educational challenges, including dropouts, early marriages, and teenage pregnancies. The study concludes that, while traditional rites hold cultural significance, their current implementation patterns considerably constrain educational attainment. This research contributes to understanding the cultural-educational nexus in Tanzania and recommends reforming initiation practices to align with educational goals, implementing cultural education programs, and establishing collaborative frameworks between traditional authorities and educational institutions to harmonize cultural practices with academic achievement.

This paper reports on a study that explored how adolescents in the Bosomtwe District of Ghana experience their psychosocial identity development in relation to participating in traditional rituals and rites of passage. This study employed a phenomenology case study design with a purposive sampling procedure. Data was gathered from focus group discussions and semi-structured interviews and analysed through thematic content analysis. The participants were 20 adolescent learners in the focus groups, and 12 teachers, 12 parents and eight adolescents in individual interviews. The study found that adolescents undergo psychosocial identity development due to participating in ritualisation processes in a variety of ways. According to the study’s findings, initiation activities exposed adolescents to distinct cultural values, aided them in developing a larger worldview, enhanced self-awareness, and improved social skills. On the other hand, not all adolescents had favourable experiences with their traditional rituals and rites of passage. Furthermore, traditional practices may perpetuate negative gender stereotypes, and discriminatory actions and behaviour. We recommend collaborating with guidance counsellors, parents and guardians, community members, and leaders when providing counselling services to adolescents We also recommend policy development to encourage integrating traditional practices in formal schooling.

The purpose of the present study was to identify traditional practices and the extent to which they are practiced by mothers during pregnancy, birth, the postpartum period, and newborn care. This study was conducted in the city center of Konya (Turkey). Data were collected through questionnaires completed by volunteers. The research sample comprised 450 mothers, all of whom had given birth to at least one live baby. The forms were completed during face-to-face interviews. Some traditional pregnancy practices were followed by 70.7% of the participants. Of the women who performed these practices, 57.4% consciously chose foods they craved, tried not to take nutrients believed to be unsuitable in pregnancy, and took nutrients believed to influence the sex of the baby; 85.6% reported breastfeeding their babies in the first 4 h after birth and 9.7% waited for the first call to prayer (azan) to start breastfeeding. Additionally, 72.2% of the mothers reported performing kırklama (making the forties), a ceremony performed to celebrate the 40th day after a baby's birth. Most of the women who participated in the study still followed some traditional practices and rituals during pregnancy and the postpartum period. Therefore, health care professionals should provide health education that accounts for the women's cultural and social environment.

BackgroundNodding syndrome has increasingly become an issue of public health concern internationally. The etiology of the disorder is still unknown and there are yet no curative treatments. We explored perceptions about treatment practices and barriers to health seeking for nodding syndrome in Pader and Kitgum districts in northern Uganda in order to provide data necessary for informing policy on treatment adherence and rehabilitations.MethodsWe used focus group discussions and individual interviews to gain deep insights into help-seeking and treatment practices for nodding syndrome. Purposive sampling was used to identify information-rich participants that included village health teams, community members not directly affected with nodding syndrome, district leaders, healthcare professionals, and caregivers of children affected with nodding syndrome. We used qualitative content analysis to analyze data and presented findings under distinct categories and themes.ResultsCaregivers and communities sought care from multiple sources including biomedical facilities, traditional healers, traditional rituals from shrines, and spiritual healing. Nodding syndrome affected children reportedly have showed no enduring improvement with traditional medicines, traditional rituals, and prayers. A substantial minority of participants reported minimal improvements in symptoms of convulsions with use of western medicines. Challenges involved in health seeking included; (1) health system factors e.g. long distances to facilities, frequent unavailability of medicines, few healthcare providers, and long waiting times; (2) contextual and societal challenges e.g. lack of money for transport and medical bills, overburdening nature of the illness that does not allow time for other activities, and practical difficulties involved in transporting the physically deformed and mentally retarded children to the health facilities.ConclusionsHelp-seeking for nodding syndrome is pluralistic and include use of traditional and biomedical practices. Western medicines admittedly showed at least short term control on nodding syndrome symptoms, especially convulsions and led in a few cases to regain of functional abilities. However, multiple barriers hinder health seeking and interfere with adherence to biomedical treatments. Regarding cure, there are hitherto no treatments participants perceive cure nodding syndrome.

Objective: This study aims to identify potential reasons Vietnamese Americans continue to use traditional medicine and explore the relationship between balancing Western care and traditional medicinal care.  The study’s main hypothesis is that Vietnamese Americans partake in traditional medicinal practices due to five reasons: it is more accessible, there is a cultural significance to the practice, there is a credibility of traditional practices, participants are more comfortable with the practice, and it is more effective than Western medicine. Furthermore, this study hopes to categorize and understand what traditional medicinal practices are used for as supplemental information.Methods: A digital Google survey was sent out to Vietnamese Americans based on personal connection and word-of-mouth. A sample of 107 responses were obtained within a two week collection period.Results: Based on the responses, the results supported only part of the hypothesis in which participants rated that traditional medicinal practices held a cultural significance to them and the user felt comfortable using these practices. More so, herbal medicine, wind scraping or coin scratching, and massage therapy were the most common traditional medicinal practices used among the participant pool. Conclusion: Although the results did not fully support the hypothesis, there is still a better understanding about how respondents viewed traditional medicinal practices in comparison to Western medicine. Vietnamese Americans continue to play a role of bridging traditional and Western practices into their lives, which brings up a point of the need to be more culturally sensitive to traditional practices in a Western healthcare setting. This would allow more cultural competency in designing Western healthcare interventions and open pathways to collaborate between both health spheres, overall potentially decreasing barriers to access to culturally competent care in the United States.

INTRODUCTION: The world is culturally endowed with various forms of traditional healing practices. Nepal is situated between India and China. Ayurveda of the Indian subcontinent, the Traditional Chinese Medicine of China, the Tibetan Medicine so close with Nepalese society since hundreds of years. Still, the people have faith and practice to follow the oral health history of such practice in the community. METHODS: To find out the knowledge, practice, belief and health literacy of skin infections among traditional healing faith community. It was the in-depth interview done among the patients with skin infections attending hospital Skin department and having faith in traditional medicine practices. Dermatology quality of life (DQLI) also done. Data were analyzed with SPSS, Epi Info. RESULTS: The total number of patients were 3420 in an eight months period (Jan-Aug 2015). Among them 8% having viral infections (herpes zoster). Male were 42% and female were 58%. 62% of the patients were above 50 years old. Most of the patients (92%) came to hospital for check up after going to traditional healer. 23% have adverse effects. They believe that the disease was due to god and demon angriness. So, as soon as the traditional healer should make the artistic picture of lion, dragon etc. If the two sides artistic picture meet, the chances of death will very high. DQLI is less in those patients. CONCLUSION: Traditional healers in developing country are still one of the consultation practices due to long term belief in oral health history. Evidence based practice and its Health literacy awareness program is essential to improve the quality of life of people. It is not changing over-anight to many generations who have faith on oral history in medical practices, which is the most challenging job in the era of globalization especially developing country like Nepal.

Indigenous Knowledge is defined by UNESCO as the understandings, skills and philosophies that is formed by communities through a continuous interaction between the natural surroundings with its people. The traditions and customs of indigenous knowledge particularly traditional healing rituals within the Melanau community are being forgotten as they are less practice nowadays. Balau or scientifically known as mextroxylon sagu is a plant that is closely related to the traditional healing practice and the way of life of the Melanau community. The objectives of the paper are: to identify the uses of balau among the Melanau community and to analyse the types and practices of Melanau traditional healing rituals. This paper uses a qualitative approach which includes in-depth interview and observation to gather all the data. The findings of this paper are: there are many functions of balau in the daily use of the Melanau community as a source of food, income and healing; and there are several types of traditional healing rituals that already not practice by the Melanau community due to the availability of modern medicine and religious conversion. To preserve the practices of indigenous knowledge mainly traditional healing rituals are challenging due to the rapid modernization.