African Traditional Healers Research Articles

The Cross‐Cultural Relevance of Person‐Centered Counseling in Postapartheid South Africa

In this article, the need for effective cross‐cultural counseling in South Africa is emphasized against the background of the country's sociocultural context. The characteristics of person‐centered counseling that make it cross‐culturally suitable in the South African situation are discussed. Rogers's cross‐cultural group work during his visits to South Africa is briefly described. The ways in which specific cross‐cultural obstacles can be overcome by means of the person‐centered approach are pointed out. The relationship between person‐centered counseling and traditional African healing practices is described. Finally, ways to address the language barriers in cross‐cultural counseling in South Africa are discussed.

African traditional healers: what health care professionals need to know.

Traditional healing has always been a component of health care. In South Africa, traditional healers can obtain licences to practise but very little groundwork has been done to integrate Westernized medicine with traditional healing. The actual contribution of traditional healers to health care in the province of Kwa-Zulu Natal or South Africa is not known. This study determined the role of traditional healers in Durban, Kwa-Zulu Natal, the number of patients who consulted traditional healers, the types of conditions treated and the frequency of consultations. The opinions about physiotherapy of the patients who frequently consult traditional healers were also explored. Data were collected from 30 traditional healers and their 300 patients by means of questionnaires and interviews. The results show 70% of the patients would consult traditional healers as a first choice. Sangomas were the most popular type of healers and had as many as 20 patients per day. A significantly large number of patients consulted traditional healers for potentially life-threatening conditions. The patients knew very little or nothing about physiotherapy. We conclude that traditional healing is an integral component of health care in South Africa. Health care professionals need to be proactive in integrating traditional healing with Westernized practices to promote health for all.

Medicinal bulbous plants of South Africa and their traditional relevance in the control of infectious diseases

Natural products are becoming more important in modern-day society as man is moving away from synthetic products, which can be detrimental to the environment and human health. Scientific research on the healing properties and bioactivity of natural compounds, especially of plant origin, has been extensive particularly in the Western world. However, a rich heritage of floral biodiversity is found in developing countries. South Africa, a country with a strong history of traditional healing, hosts a variety of around 30 000 plant species. Indigenous bulbous plants of importance to South African traditional healers mainly belong to the Amaryllidaceae and Hyacinthaceae families. A number of these plants have particular uses as disinfectants and anti-inflammatory agents, although there is still a lack of scientific research regarding their unique pharmacological compounds.

Black Hamlet: Psychoanalysis on Trial in South Africa

This article examines Black Hamlet, written in 1937 by the pioneering South African psychoanalyst Wulf Sachs. Sachs's book stages a cultural exchange in the guise of a professional dialogue between the author and a Manyika healer-diviner given the pseudonym John Chavafambira in the book. Sachs reports the dialogue extensively and stages it artfully, yet the superiority of Western medical-scientific and psychoanalytic practices to traditional African healing remains his governing premise throughout the book. When Sachs identifies John as the “black Hamlet,” he accordingly proclaims the universal applicability of psychoanalysis, grounded in the Oedipus Complex. This paper argues that Sachs's attempt to inscribe the South African native subject within the global imaginary of 1930s psychoanalysis proves subject both to reversals and transferential complications that render the entire enterprise highly ironic; the racialized unconscious ultimately on display is that of the analyst rather than his subject. Rather than assimilating the native subject then, psychoanalysis finds itself exposed in a setting conceived as alien. As a complex cultural text, Black Hamletactively lends itself to the postcolonial critique of universalizing Western psychoanalysis.

Antibacterial, anthelmintic and anti-amoebic activity in South African medicinal plants

Hexane, ethanol and water extracts of plants used by South African traditional healers for treating stomach ailments were screened for antibacterial, anthelmintic and anti-amoebic activities. To evaluate antibacterial activity, the disc-diffusion assay was used against several Gram-positive and Gram-negative species. Minimal inhibitory concentration values were determined with a microdilution assay. Ethanolic extracts showed the greatest activity, and Gram-positive bacteria were the most susceptible microorganisms. The free-living nematode Caenorhabditis elegans was used in two different assays to evaluate anthelmintic activity. A microdilution technique was employed to investigate anti-amoebic activity against the enteropathogenic Entamoeba histolytica. These assays were suitable for the screening of a large number of extracts at one time. Several plants exhibited significant activity against these test organisms.

African Traditional Healers and Outcome--Contingent Contracts in Health Care

Traditional healers are a source of health care for which Africans have always paid and even with the expansion of modern medicine healers are still popular. This paper advances the unique view that traditional healers neither possess supernatural power nor do they take advantage of their clients: they use important elements of their practice to credibly deliver unobservable medical effort and therefore high quality care. An important element of their practice has previously been ignored: traditional healers use outcome-contingent contracts to deliver unobservable medical effort. This paper presents empirical evidence that, as a result of these contracts, traditional healers are popular because they provide more unobservable medical effort than other providers from which patients can choose.

Traditional healing practice using medicinal herbs

Traditional healing practice using medicinal herbs

Traditional Healers in the Nigerian Health Care Delivery System and the Debate over Integrating Traditional and Scientific Medicine

Relying on experience with a traditional healer, focus group discussions, and interviews with traditional healers, the author analyzes the functions and importance of traditional healers in the health care delivery system of Nigeria. It is concluded that in a society where involves not just the curing of disease but also the protection and promotion of human physical, spiritual, and material well-being, traditional healers remain the very embodiment of conscience and hope in their respective communities. The holistic and cathartic nature of their treatment and the fact that in certain places in the country they are the major or only source of health care, make them very important. The author also examines the debate over the possible integration of traditional and scientific medicine. It is concluded that outright integration would be too ambitious and practically impossible but that some form of cooperation is possible, given political will. Regardless of the official government policy on the issue, the two traditions are complementary and Nigerians patronize both of them. [Nigeria, traditional healers, Ibibio, integration of traditional and scientific medicine, health care delivery systems] Introduction African traditional healers have been variously referred to as herbalists, native doctors, native healers, traditional doctors, medicine men, doctors, among others. The title of witch doctors suggests that the singular role of this category of African specialists is to detect witches. Far from it; they do much more. Traditional healers are often the main source from which a large segment of African population receive their health care, especially since healing is far more than the curing of disease or illness. In Nigeria as well as in other developing countries, scientific and traditional medicine exist side by side and the two systems are patronized by health consumers; both complement each other (Oyebola 1981; Warren et al. 1982; Offiong 1991). In certain places the traditional healers are often the only source of health care for between 80-90% of the population. The World Health Organization (WHO) has been quite aware of the problems associated with health care delivery in developing and poor countries of the world. Thus in 1978 it declared the Primary Health Care (PHQ strategy which was to be adopted by the member states. The strategy called for the promotion and development of traditional medicine (WHO 1978). The result has been the enormous interest in the actual and potential role of traditional medical systems in the provision of health services, especially in the poor countries of the developing world (Bishaw 1991). This situation continues to generate debate as to whether traditional and scientific medicine can ever be integrated. Nigeria has been involved in this debate although the government has remained lackadaisical about a clear national policy on the matter. I seek in this article to share my experience as a clerk to a renowned traditional healer, my uncle. I then describe the functions and therefore the importance of traditional healers in the Ibibio community of southeast Nigeria in particular and in Nigeria in general. Finally, I summarize arguments for and against the integration of traditional medicine into scientific medicine. I begin with brief description of my experience that is germane to this article. Background At home, in an Ibibio community in southeastern Nigeria, I had a paternal uncle (whom I will call Oko, not his real name) who was a renowned traditional healer (abia ibok-). Since his compound was directly opposite my father's, this offered me, my brothers and sisters, and sometimes my cousins and friends a great opportunity to watch my uncle's operations. Oko was a Methodist convert but when the evangelical zeal of the missionaries prohibited members from engaging in any traditional practices which they branded heathenish, he was one of the first to quit the church to become a full time traditional healer. …

Pharmacological effects of Agapanthus africanus on the isolated rat uterus

The Agapanthus africanus plant is used by South African traditional healers as a phytomedicine in herbal remedies to treat pregnancy-related ailments and to augment labour. It has already been shown that an aqueous extract of A. africanus causes smooth muscle contractions in the isolated uterus and ileum preparations. In the present study, the effects of an aqueous extract of A. africanus leaves was examined on receptor systems involved in contraction of the uterine smooth muscle in order to determine the mechanism of its pharmacological effect relevant to its ethnic use to augment labour. The extract was tested on the isolated rat uterus preparation. The aqueous extract of A. africanus leaves was found to exhibit agonist activity on uterine muscarinic receptors and to promote the synthesis of prostaglandins in the oestrogenized rat uterus. Some pharmacological justification for the ethnic use of A. africanus as a herbal oxytocic in prolonged labour has been provided.

African Traditional Healers: Incentives and Skill in Health Care Delivery

The benefit of health care comes not just from the ability of health care providers to produce health but from their motivation to do so as well. The fact that traditional healers in Africa are paid on the basis of health outcomes not services provided changes the incentives they face compared to those of modern health care providers. This paper documents these payment methods in Cameroun and explores the different incentives faced by practitioners in government and church-based facilities as well as traditional healers. To test whether such incentives make a difference in the provision of health care I use a multinomial logit analysis of an original data set from Cameroun on patients' choice of provider and show that patients choose practitioners as if they were aware of the difference in incentives. Thus, though patients cannot perfectly evaluate the quality of health they receive or would have received, they can evaluate expected quality by examining incentives.

Screening of plants used by Southern African traditional healers in the treatment of dysmenorrhoea for prostaglandin-synthesis inhibitors and uterine relaxing activity

Plants used by Southern African traditional healers for the treatment of menstrual pains were screened for prostaglandin-synthesis inhibitors and the ability to reduce isolated uterine muscle contraction using the cyclooxygenase and in vitro uterine bioassays respectively. Prostaglandins are synthesized from arachidonic acid and the enzyme that drives this reaction is cyclooxygenase. The excessive production of prostaglandins by the myometrium and endometrium induces uterine contractions. Inhibition of cyclooxygenase and hence of the prostaglandin biosynthetic pathway may lead to relief of menstrual pain. Ten plants used by traditional healers for menstrual pains were assayed for cyclooxygenase inhibitory activity. Several plant extracts exhibited high inhibitory activity in the assay. The highest activities were obtained with ethanolic extracts of Siphonochilus aethiopicus, Cenchrus ciliaris and Solanum mauritianum. Generally ethanolic extracts gave higher activity than the aqueous extracts. None of the ethanolic plant extracts were able to relax or reduce the contractions of the precontracted guinea pig uterus.

The participation of African traditional healers in AIDS/STD prevention programmes.

This study evaluates the training of traditional health practitioners (THPs) in prevention of AIDS and sexually transmitted diseases (STDs) in South Africa and Mozambique. Traditional healers reportedly treat many cases of sexually transmitted infections (STIs) and patients trust healers. The experimental projects aimed to promote responsible sexual behavior and condom use and to prevent standard STDs. Both programs used ethnomedical research followed by a research-based culture-specific educational strategy and its implementation among THPs. The ideal plan was to train an initial group of 30 healers who each would in turn train another 30 healers and so on. Concepts of causes of STIs and STDs were similar enough to indicate that the cause was contamination with essences or bad or impure blood. Findings indicate that 7 months after the first workshop in South Africa 630 rather than the expected 900 healers were trained. 246960 patients of healers benefitted from AIDS education. By September 1993 the number of trained healers amounted to 1510: 28 in the first workshops 1237 in the second generation and 245 in the third generation. After 10 months of program operation 845600 patients in South Africa received AIDS and STD messages. Evaluation of healers knowledge indicated that all healers in the first and second generation had about the same level of skill. The Mozambican program was similar. Healers learned about transmission through blood and sexual contact and learned to sterilize razor blades or use a new blade. Healers did not understand as well the role of STDs in AIDS transmission and were confused about casual contact. Time demands and jealousy constrained healers and sometimes lectures confused modern concepts that conflicted with indigenous health concepts. Modern concepts need to be translated into locally familiar terms.

Spiritual healing A comparison between New Age groups and African Initiated Churches in South Africa

AbstractThis article explores and compares spiritual healing in two contemporary guises: the New Age movement and African Initiated Churches (AICs). A third component which cannot be ignored is the traditional African healing practices which (to a large extent) have shaped practices in the AICs. Firstly, the current growth in the prevalence of these groups is considered. Secondly, the two major components are compared with regard to illness and its causes, gifted healers, rituals, and transformation. And finally, the possible effects of these practices on the restoration of the country is considered.

Eye care knowledge and practices among Malawian traditional healers and the development of collaborative blindness prevention programmes

Many African traditional healers provide treatment for eye diseases, yet there is little published information about eye care knowledge and practices among these healers; the information is necessary for the development of collaborative eye care activities with healers. Focus group discussions, in-depth interviews, and a representative sample survey of 107 randomly selected traditional healers in Chikwawa District, Malawi were conducted regarding eye care knowledge and practices. In the survey 68% of healers treated at least one of six common eye conditions. The most common eye condition treated by healers was cataract, followed by conjunctivitis/inflammatory trachoma. The size of the healer's practice, literacy, and great distance to a health facility were positively associated with the provision of eye care. Traditional healers have considerably more eye care interactions with the rural population than existing biomedical health personnel in Chikwawa District. Interviews revealed that most healers were aware of the availability of treatment for common eye conditions at biomedical health facilities and were interested in collaborating with existing biomedical eye care providers. We subsequently developed a collaborative eye care programme with healers in the district and report on early findings. Collaboration with healers in eye care programmes is advocated and recommendations are provided.

The experience of an AIDS prevention program focused on South African traditional healers

A national HIV/STD prevention program focused on traditional healers was started in South Africa in late 1992. An initial group of 28 healers (the ‘first generation’) was trained in HIV/AIDS and STD prevention. These 28 in turn trained a total of 630 additional healers (the ‘second generation’) in formal, week-long workshops within seven months of the first workshop (this figure grew to 1510 healers by the end of the tenth month). This paper reports results of an assessment of the impact of training during the first seven months of the program. The second generation appeared to be as well trained as the first, if we can rely on measures such as reporting correctly how HIV is transmitted and how HIV transmission can be prevented. Healers also reported advising their patients to use condoms, and demonstrating methods of correct condom use. Healers were initially recruited through national, formal associations of traditional healers, of which there are several in South Africa. Yet several months into the program, healers were critical of donor groups working with and through such associations. Most preferred that membership in such associations not be a prerequisite for participation in donor group-supported collaborative programs. The present program accordingly began to explore the possibility of recruiting healers through existing, indigenous associations of diviner-mediums known as impandes.

African Traditional Healing Practices and the Christian Community

The article draws attention to the continuing popularity of African traditional healing practices, and asks whether African churches and modern medical programs can continue simply to denounce or to ignore such practices. The need for a further appraisal becomes apparent when it is shown that the purposes of these healing practices fulfill certain functions not met by modern medicine. When a comparison shows that the healing practices recorded in the Old and New Testaments often have more in common with African traditional practices than with modern medicine, the question whether the African Christian community should re-evaluate the traditional healing practices becomes unavoidable.

The study of religions in Africa: report on the IAHR regional conference, Harare, Zimbabwe September 15-19, 1992

Harare, the capital of Zimbabwe, was the delightful setting for the first regional conference of the International Association for the History of Religions ever held in Africa. More than thirty invited scholars from many parts of Africa, particularly Southern Africa, as well as Europe and the United States, gathered on the University of Zimbabwe campus. theme of the conference was The Study of Religions in Africa and we were appropriately hosted by the Department of Religious Studies, Classics and Philosophy, under the leadership of Dr. Ephraim Mandivenga. proceedings were ably coordinated and organized by Dr. James Cox of that department and Dr. Jan Platvoet of Leiden University. Vice Chancellor, Professor G. L. Chavunduka, himself a renowned scholar of and activist for African traditional healing, welcomed us to the campus, together with Professor J. S. Kruger, president of the Association for the Study of Religion in Southern Africa. Professor R. Abubakre from the University of Ilorin in Nigeria, who is a member of the IAHR executive, declared the conference open. It fell to the IAHR Secretary-General, Professor Michael Pye, to set the tone for the conference, in his address entitled, Intercultural Strategies and the International Association for the History of Religions: a Policy Statement Given the increasing regional diversification and intercultural extension of the work of the IAHR, he emphasized the neutrality of the organization and its need to maintain methodological independence from specific religious standpoints. He stressed the point that the IAHR is a non-religious, not irreligious body—it does not discourage participation by scholars working in religious institutions

The Oshun Festival: An African Traditional Religious Healing Process

This article examines the Oshun Festival—an African traditional religious festival—from a healing perspective. In it, the value of religion in the African culture is highlighted and the various myths that abound therein are discussed. The article concludes with suggestions for counseling practice.

Issues in the Integration of Traditional African Healing and Western Counselling in School Psychological Practice

The relevance of integrating traditional African healing and Western counselling in psychological practice in South Africa is debated from both functional and sociopolitical perspectives. Within a description of traditional beliefs, customs and healing practices, conflicts experienced by people in a state of cultural transition are outlined. Three school psychology case studies are presented as illustrative of such conflicts and of the relative efficacy of integrated intervention in the resolution of these sorts of problem.

Pharmacopoeia of traditional medicine in Venda

Many researchers in different parts of the world are actively involved in recording the available information on traditional medicine. To contribute to this vast task, we chose Venda, one of the more remote tribes in Southern Africa. We found traditional healing to be very much alive and functioning in this area. Within 2 years of research, we could tabulate 151 medicinal plants with their galenics. Many of the plants listed were frequently used by different healers to treat the same ailment which might substantiate their reliability. On the other hand, certain plants were employed for various indications. Moreover, although the toxic effects of some plants are not included in our list, they are encountered by the Western medical doctors. Therefore, the benefits of compiling such lists on medicinal uses of different plants are twofold. To gain from the positive aspects of the traditional medicine and to eradicate, if possible, the harmful effects of some plants used by the traditional healers. However, during our study, it became clear that the plants used were with some exceptions mainly found in the vicinity of the habitat of the healer or the herbalist. It would therefore be useless to compile a more general pharmacopoeia for the African traditional healing as many of the useful plants in one area cannot be found in another. Hence, a more specific pharmacopoeia for each area would be necessary.