African Healing Shrines and the Influence of Traditional Healers on Christian Prayer Houses in Delta State, Nigeria

Author(s):  
Maria E.Aganoke
2003 ◽  
Vol 1 (1) ◽  
pp. 140-157 ◽  
Author(s):  
K. Jill Fleuriet

The rural Kumiai community of San Antonio Necua is one of the few remaining indigenous communities in Baja California, Mexico. Necuan health and health care problems are best understood through a consideration of the effects of colonialism and marginalization on indigenous groups in northern Baja California as well as a tradition of medical pluralism in Mexico. The lack of traditional healers and biomedical providers in the community, high rates of preventable or manageable illnesses, and a blend of biomedical, folk mestizo, and traditional indigenous beliefs about health and illness reflect current conditions of rural poverty and economic isolation. Descriptions of health and health care problems are based on ethnographic fieldwork among the Kumiai, their Paipai relatives, and their primary nongovernmental aid organization.


2021 ◽  
Author(s):  
Luís Cordeiro-Rodrigues ◽  
Thaddeus Metz

Abstract The COVID-19 pandemic has brought significant challenges to healthcare systems worldwide, and in Africa, given the lack of resources, they are likely to be even more acute. The usefulness of Traditional African Healers in helping to mitigate the effects of pandemic has been neglected. We argue from an ethical perspective that these healers can and should have an important role in informing and guiding local communities in Africa on how to prevent the spread of COVID-19. Particularly, we argue not only that much of the philosophy underlying Traditional African Medicine is adequate and compatible with preventive measures for COVID-19, but also that Traditional African Healers have some unique cultural capital for influencing and enforcing such preventive measures. The paper therefore suggests that not only given the cultural context of Africa where Traditional African Healers have a special role, but also because of the normative strength of the Afro-communitarian philosophy that informs it, there are good ethical reasons to endorse policies that involve Traditional Healers in the fight against COVID-19. We also maintain that concerns about Traditional African Healers objectionably violating patient confidentiality or being paternalistic are much weaker in the face of COVID-19.


2020 ◽  
Vol 41 (S1) ◽  
pp. s416-s416
Author(s):  
Sumon Ghosh ◽  
Md. Sohel Rana ◽  
Sukanta Chowdhury

Background: Vaccinating dogs against rabies is an effective means of reducing human rabies. Methods: We analyzed 1,327 clinically diagnosed human rabies deaths and mass dog vaccination (MDV) data during 2006–2018 to quantify the impacts of MDV on human rabies incidence in Bangladesh and a subset of rabies death data (n = 422) for clinico-epidemiological analysis. Results: We found a positive and increasing trend of dog population vaccination (P = .01 and τ = 0.71) and a negative and declining trend (P < .001 and τ = −0.88) of human rabies cases (correlation coefficient, −0.82). Among 422 human rabies death cases, most victims (78%) sought treatment from traditional healers, and 12% received postexposure prophylaxis (PEP). The mean incubation period of rabies cases with exposure sites on the head and neck (35 days) was shorter than the upper limb (mean, 64 days; P = .02) and lower limb (mean, 89 days; P < .01). MDV is effective for reducing human rabies cases in Bangladesh. Conclusions: Creating awareness among the animal bite victims to stop relying on traditional healers rather seeking PEP, addressing the role of traditional healers through an awareness education program in respect to the treatment of dog bites, ensuring availability of PEP, and continuing to scale up MDV can help prevent human rabies deaths.Funding: NoneDisclosures: None


2021 ◽  
pp. 095646242110150
Author(s):  
Doreen Nabukalu ◽  
Matthew Ponticiello ◽  
Thomas Bennett ◽  
Sunday Clark ◽  
Rachel King ◽  
...  

Uptake of HIV testing is suboptimal in Uganda, particularly in rural communities. Reaching UNAIDS 95-95-95 goals requires strategies to increase HIV testing among hard-to-reach populations. This cross-sectional study sought to characterize engagement with HIV testing among traditional healers and their clients in rural Uganda. We enrolled 175 traditional healers and 392 adult clients of healers in Mbarara District. The primary outcome for this study was having received an HIV test in the prior 12 months. Most clients ( n = 236, 65.9%) had received an HIV test within 12 months, compared to less than half of healers ( n = 75, 46.3%) who had not. In multivariate regression models, male clients of healers were half as likely to have tested in the past year, compared with female (adjusted odds ratios (AORs) = 0.43, 95% CI = 0.26–0.70). Increasing age negatively predicted testing within the past year (AOR = 0.95, 95% CI = 0.93–0.97) for clients. Among healers, more sexual partners predicted knowing ones serostatus (AOR = 1.6, 95% CI 1.03–2.48). Healers (AOR = 1.16, 95% CI 1.07–1.26) and clients (AOR = 1.28, 95% CI 1.13–1.34 for clients) with greater numbers of lifetime HIV tests were more likely to have tested in the past year. Traditional healers and their clients lag behind UNAIDS benchmarks and would benefit from programs to increase HIV testing uptake.


2019 ◽  
Vol 26 (1) ◽  
pp. 117-126 ◽  
Author(s):  
Most. Rojuba Khatun ◽  
A.H.M. Mahbubur Rahman

Ethnobotanical investigation on traditional medicinal plants used by Santal tribal people of Nawabganj upazila of Dinajpur district, Bangladesh was documented. Frequent field trips were made during January to December 2018 to record ethnobotanical data by interviewing Santals of various age group, mostly ranging between 20-76 years, including the traditional healers. A total of 105 plant species under 97 genera belonging to 57 families were recorded which are used by the Santals for the treatment of 67 ailments. Out of these plant species 44% belonged to herbs, 28% trees, 18% shrubs, 10% climbers. In herbal formulations, leaves were found to be mostly used (29%) followed by roots (12%), fruits (12%), whole plant (10%), seeds (9%), barks (9%), stems (5%), flowers (4%), latex (2%), rhizomes (2%), petioles (2%), gums (2%), bulbs (1%), tubers (1%), pods (1%) and buds (1%). The Santal medicinal wealth have been presented with scientific name, family, Bangla name, Santal name, part(s) used, ailments to be treated and formulations. This study also provides data on diversity, distribution and habitats for conservation and prioritization of the medicinal plants.


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