Indigenous Traditional Healers Research Articles

Getting the message across: Characterizing a need to bridge public health messaging for tuberculosis across a rural/urban and CHW/traditional healer divide in Madagascar (A review)

The urgent need and extremely limited resources available for public health messaging to prevent and treat tuberculosis (TB) in Madagascar mandates a search for identifying additional low- or no-cost channels able to deliver such information to the widest demographic of urban and rural message recipients alike. However, despite increased interactions between community health workers (CHWs) and indigenous/traditional healers (ITHs) as one such potential channel for cost-effectively amplifying public health messaging, a review of the public messaging literature for TB in Madagascar yielded effectively no studies addressing this potential. A main finding of this study, then, was identification of three key divides (urban/rural, western/traditional, and male/female) that impact interactions between CHWs and ITHs and thus the capacity for message delivery. Recommendations for how to bridge these key divides in order to increase the reach of TB public health information in Madagascar are discussed.

A Disarmament Program for Witches: The Prospective Politics of Antiwitchcraft, Postwarcraft, and Rebrandcraft in Sierra Leone

Descending on the capital city of Freetown a decade after Sierra Leone’s civil war, members of the Sierra Leone Indigenous Traditional Healers Union (SLITHU) unearthed countless “witch guns,” apprehended dozens of malevolent witches, and endeavored to rehabilitate culprits as productive citizen herbalists. The organization’s leader, President Field Marshal Alhaji Dr. Sulaiman Kabba, described these operations as a “disarmament program” for witches, discursively echoing postwar disarmament, demobilization, and reintegration programs previously imposed by the United Nations. Moreover, he dubbed SLITHU’s interventions “a rebranding effort,” appropriating pervasive marketing rhetorics. This article follows Kabba’s example by successively examining the disarmament campaign through the discourses of antiwitchcraft, postwarcraft, and rebrandcraft. A common logic underlying all three discourses hinges on a spectacular politics by prospection, exposing aspirations for social transformation but displacing the labor of change from leaders to their putative clients. The illusory effects of witch-finding, postwar reintegration, and rebranding epitomize models of contemporary neoliberal governance built on an unstable foundation of trust rather than material investment, leaving them vulnerable to devastating collapse.
 Abstrakt
 We dɛn bin de ɛnta di kapital siti Fritɔng tɛn ia afta di Salon sivul wa, memba dɛm na di Sierra Leone Indigenous Traditional Healers Union (SLITHU) pul wich gɔn dɛm, siz dɔzin pan dɛn wikɛd man wich dɛm ɛn tray fɔ cheng dɛm fɔ bi bɛtɛ sitizin ɛn abalist dɛm. Di ɔganayzeshɔn in lida, Prɛsidɛnt Fil Mashal Alhaji Dɔkta Sulaiman Kabba, diskrayb di ɔpreshɔn dɛm as “disamamɛnt program” fɔ wich dɛm. Dis in spich fala poswa disamamɛnt dimobilayzeshɔn ɛn rintigreshɔn program dɛm we di Yunaytɛd Nɛshɔn bin ɔblaj bifo. Fɔ ad pan dis, i bin kɔl SLITHU in intavɛnshɔn wan “ribrandin ɛfɔt” we i dɔn tek langwej frɔm global makitin. Dis atikul gɛt fɔ fala Kabba in kampen bay we ɔf pwel wich bisnɛs ɛn poswa biznɛs ɛn ribrand biznɛs wan-wan. Wan kɔmɔn lɔgic fɔseka ɔl tri diskɔshon ɛng pan spɛktakyula politiks fɔ fɛn prɔspɛkts ɛn so ɛkpos pipul dɛn aspireshɔn fɔ soshial transfɔmeshɔn yet disples di lebɔ fɔ cheng frɔm lida dɛm to dɛn wan dɛm we dipɛnd pan dɛm. Di fɔls ɛfɛkt dɛm fɔ fɛn wich, postwa rintigreshɔn ɛn ribrandin kin pruv modɛl dɛm fɔ kɔntɛmporari niolibral gɔvmɛnt bisnɛs we bil pan fawndeshɔn ɔf trɔst rada dan matirial invɛstmɛnt ɛn we de lɛf dɛm vɔnɔrebul to kolaps.

Indigenous Healing Traditions of Arunachal Pradesh: An Overview

Among the people of Arunachal Pradesh, the concept of illness was basically rooted in supernatural cosmology (Elwin 1958: 256). The concept of disease or ailments of any sort occurring as a result of breach of the balance with natural and supernatural forces among the animistic communities of Arunachal Pradesh thus made the traditional priest (healer) the curer and healer of disease. The priest was the sole negotiator to safely retrieve the diseased soul of a person from the offended spirits and gods. The traditional priests are known by various names across the communities of the state depending on linguistic variation. They however perform similar functions and fulfil same objectives. The indigenous traditional healers for surgical and chiropractic cases are different from the traditional priests amongst the communities of Arunachal Pradesh. Sickness-carrying raid was part of the belief system of some of the communities of the state which even affected relations between the people of the hills and plains.

English

This study investigates the anti-inflammatory properties of Hydrocotyle bonariensis Comm. Ex Lam, a medicinal plant used by indigenous traditional healers to manage chronic inflammatory diseases especially rheumatism and arthritis. The hexane extract of H. bonariensis leaves was evaluated for the presence and concentration of phytochemicals. It was subjected to heat-induced albumin denaturation and human red blood cell (HRBC) membrane stabilization assays. The anti-inflammatory properties of the extract were further assessed by employing the formaldehyde induced arthritis animal model assay. The extract was finally subjected to GC/MS analysis for the tentative identification of the phytochemical constituents. Phytochemical analysis of the extract revealed the presence of saponin, phenol, flavonoid, tannin, terpenoid and sterol. This extract showed the ability to inhibit thermally-induced protein denaturation and stabilize HRBC membrane in concentration dependent manner. In the formaldehyde induced arthritis model, the paw measurements of the rats were taken, their hematological parameters were determined, and their liver function tests (aspartate aminotransferase and alanine aminotransferase activities) were also carried out. Results from the animal model indicated that oral administration of the hexane extract of H. bonariensis leaf at a dose of 250 mg/kg body weight had potent anti-inflammatory action. The GC/MS analysis suggested a number of anti-inflammatory compounds in the extract among which were: hexadecanoic acid methyl ester, falcarinol and phytol. Consequently, the tentative identification of phytochemicals with anti-inflammatory activity in H. bonariensis affirms the anti-inflammatory property of the plant and the phytochemicals could serve as lead compounds for designing anti-inflammatory drugs. Key words: Hydrocotyle bonariensis, anti-inflammatory, phytochemicals, protein denaturation, membrane stabilization, arthritis.

The Influence of a Mexican Cultural Immersion Experience on Personal and Professional Healthcare Practices.

The purpose of this study was to understand the influence of a cultural immersion experience on personal and professional healthcare practices of occupational therapists. The experience, a 10-day course in Oaxaca, Mexico, exposed participants to alternative and complementary medicine through interactive sessions with Mexican indigenous traditional healers. The literature indicates that cultural immersion experiences can increase the perceived cultural effectiveness of healthcare professionals. Three focus groups were conducted with eight occupational therapists and two occupational therapy fieldwork students who had participated in the course. Themes were coded based on responses to each question by two graduate students and a qualitative researcher. Four major themes emerged regarding the influence of a cultural immersion experience on personal and professional healthcare practices of occupational therapists: (1) Natural Remedies; (2) Mind, Body, Spirit Connection; (3) Increased Openness; and (4) Challenges of Integrating Traditional and Western Medicine. The themes derived from this study confirmed the advantages of a cultural immersion experience on both the personal and professional views and practices of occupational therapists. Cultural immersion courses can assist occupational therapists to better understand different cultural views of health, disability and healing in order to provide quality occupational therapy care in a multicultural society. Copyright © 2016 John Wiley & Sons, Ltd.

An ethnobotanical study of plants used to treat liver diseases in the Maritime region of Togo

Ethnopharmacological relevanceIn Togo, many persons still rely on plants for healing, however very little is known about the medicinal practices of the indigenous people. The present study aimed to document the medicinal plant utilization for the management of liver diseases in the Maritime region of the country. MethodologyThis was an ethnobotanical survey conducted in the Maritime region of Togo from June to August 2015. The data were gathered from 104 traditional healers (TH) by direct interviews using a semi-structured questionnaire. The calculated use values (UV) were used to analyze the importance of the cited plants. ResultsA total of 99 plant species belonging to 88 genera and 49 families were cited by the TH as curing the hepatic diseases. The most represented families were Caesalpiniaceae with 8 species, followed by Euphorbiaceae with 7 species, Apocynaceae and Asteraceae with 6 species each. The highest UV were recorded with Gomphrena celosioides (0.13), Xylopia ethiopica (0.12), Senna occidentalis (0.12), Bridelia ferruginea (0.12), Cymbopogon citratus (0.12), Kigellia Africana (0.09), Cassia sieberiana (0.08) and Sanseviera liberica (0.08), showing their importance in the management of liver dysfunction in the surveyed region. The main used parts were the leaves, followed by the roots, the whole plant, the rhizome and the bark, accounting for more than 10% each. The herbal medicines were mostly prepared in the form of decoction and administrated by oral route. ConclusionThis study showed that Maritime region of Togo has an important plant biodiversity that is exploited by the indigenous TH. However, some plants cited by the TH have not been studied for their possible hepatoprotective effects. These plants are therefore a starting point for biological screenings.

An ethnobotanical survey of indigenous knowledge on medicinal plants used by the traditional healers of the Lwamondo area, Limpopo province, South Africa

The use of medicinal plants in the treatment and prevention of diseases is attracting the attention of scientists worldwide. Approximately 3000 plant species are currently used by an estimated 200,000 indigenous traditional healers in South Africa. The specific part of the plant used for medicinal applications varies from species to species, and from one traditional healer to another. This study was carried out to explore and record those plants and plant parts used for treating various human ailments by the traditional healers of the Lwamondo area in the Limpopo province, South Africa for medicinal purposes. Ethnobotanical data were collected from 30 traditional healers (24 females and 6 males) in the Lwamondo area of Venda, by means of a data capture questionnaire focusing on the local names of the medicinal plants, their medicinal uses, the plant parts used, and methods of preparation and of administering treatments to patients. The survey identified 16 medicinal plants from 7 families, with 14 genera, used to treat a range of ailments in the Lwamondo area. The Fabaceae family was the most commonly used plant family representing 43.8% of all the medicinal plants species recorded by this study, followed by the Varbenaceae family at 18.8%. The plant parts most frequently used were the roots (44.5%), followed by the leaves (25.9%), bark (14.8%), the whole plant (11%), and flowers (3.7%). Most of the traditional healers obtained their extracts by boiling the medicinal plants. The most often recurring ailment treated by healers was stomach problems, using 31.3% of all the medicinal plants reported in this study for preparing such treatments. The following medicinal plants were covered by this study: Annona senegalensis, Schkuhria pinnata, Diospyros mespiliformis, Piliostigma thonningii, Senna obtusifolia, Bauhinia galpinii. The rural communities of the Lwamondo area possess a wealth of information on medicinal plants and their applications. This ethnobotanical survey can help scientists identify for further research those plants whose medicinal properties may be useful in the development of new drugs.

Being healed by an indigenous traditional healer: sacred healing stories of Native Americans. Part II

Abstract Culture determines how one views illness and thus, their choice of healing to seek treatment for disease processes. Traditional indigenous healing is an ancient holistic approach used today by some Native Americans to resolve health care problems. This article presents four stories of three indigenous people who sought traditional healing for imbalance and disease. The accounts were derived from a qualitative phenomenological study, The lived experience of indigenous people healed by indigenous traditional healers . The healing stories provide examples of contemporary specific healing rituals used during indigenous healing encounters. Healing methods described include the Sun Dance, Yuwipi, Ojibwe Healing Ceremony, Shaking Tent and Shaker Healing Ritual. The stories reveal that old knowledge is still paramount in a contemporary society. The accounts point to the necessity for health care professionals and nurses to understand and encourage Native people to incorporate indigenous healing practices into their lives for attainment of the highest level of well-being, which includes potential for decreasing health disparities in this population.

Del Buen Gobierno en Territorio Mapuche: Notas acerca de una experiencia en salud complementaria

In 2003, the Newen Pu Lafkenche, a Mapuche Organization of South-Center Chile, signed an agreement with several representatives of the Chilean Public Sector. This accord aimed at improving the conditions of life of eight indigenous communities. One of the Civil Services, the Southern Araucania Health Service, offered to design a new complementary health model along with the indigenous traditional healers and leaders. In this paper I present the principal results of this experience in intercultural health in which I participated. I then develop a reflection regarding the political mechanisms that allow the indigenous communities to cope with the heteronomy. Eventually I show how the Indigenous political institutions have been reactivated through the process of reterritorialization and how both phenomena are critical to explain the strength of the Mapuche mobilization in present-day Chile.