scholarly journals Becoming a Xhosa traditional healer: The calling, illness, conflict and belonging

2021 ◽  
Vol 27 ◽  
Author(s):  
Alberta S.J. van der Watt ◽  
Sarah V. Biederman ◽  
Jibril O. Abdulmalik ◽  
Irene Mbanga ◽  
Pricilla Das-Brailsford ◽  
...  
Keyword(s):  
Traditional Healer

Anorexia Nervosa in a Black Zimbabwean

1984 ◽  
Vol 145 (3) ◽  
pp. 326-330 ◽  
Author(s):  
T. Buchan ◽  
L. D. Gregory
Keyword(s):  
Anorexia Nervosa ◽  
Special Reference ◽  
Diagnostic Criteria ◽  
Traditional Healer ◽  
Clinical Symptoms ◽  
The Social ◽  
Speculative Hypothesis ◽  
African Patients

SummaryIn spite of the comparative rarity of anorexia nervosa in African patients, the case of a young black Zimbabwean woman which fulfils Feighner's diagnostic criteria is presented. Special reference is made to several unusual features which include the social and psychological conflicts engendered by changes of culture, the clinical symptoms, and the role of a traditional healer in her recovery. A speculative hypothesis concerning aetiology is suggested.

The traditional healer in obstetric care: A persistent wasted opportunity in maternal health

2015 ◽  
Vol 133 ◽  
pp. 59-66 ◽  
Author(s):  
Raymond Akawire Aborigo ◽  
Pascale Allotey ◽  
Daniel D. Reidpath
Keyword(s):  
Maternal Health ◽  
Traditional Healer ◽  
Obstetric Care

The phenomenology and explanatory models of common mental disorder: a study in primary care in Harare, Zimbabwe

1995 ◽  
Vol 25 (6) ◽  
pp. 1191-1199 ◽  
Author(s):  
V. Patel ◽  
F. Gwanzura ◽  
E. Simunyu ◽  
K. Lloyd ◽  
A. Mann
Keyword(s):  
Mental Disorder ◽  
Traditional Healer ◽  
Psychiatric Symptoms ◽  
Common Mental Disorder ◽  
Somatic Symptoms ◽  
Traditional Healers ◽  
Explanatory Models ◽  
Interview Schedule ◽  
Duration Of Illness ◽  
American Concept

synopsisIn order to describe the explanatory models and the etic and emic phenomena of common mental disorder in Harare, Zimbabwe, 110 subjects were selected by general nurses in three clinics and by four traditional healers from their current clients. The subjects were interviewed using the Explanatory Model Interview and the Revised Clinical Interview Schedule.Mental disorder most commonly presented with somatic symptoms, but few patients denied that their mind or soul was the source of illness. Spiritual factors were frequently cited as causes of mental illness. Subjects who were selected by traditional healer, reported a greater duration of illness and were more likely to provide a spiritual explanation for their illness.The majority of subjects were classified as ‘cases’ by the etic criteria of the CISR. Most patients, however, showed a mixture of psychiatric symptoms that did not fall clearly into a single diagnostic group. Patients from a subgroup with a spiritual model of illness were less likely to conform to etic criteria of ‘caseness’ and they may represent a unique category of psychological distress in Zimbabwe. A wide variety of emic phenomena were elicited that have been incorporated in an indigenous measure of non-psychotic mental disorder. Kufungisisa, or thinking too much, seemed to be the Shona term closest to the Euro-American concept of neurotic illness.

scholarly journals The role of forest in the knowledge production of traditional medication in Tejang Village Sebesi Island, South Lampung

2021 ◽  
Vol 917 (1) ◽  
pp. 012023
Author(s):  
V B L Sihotang ◽  
P Semedi ◽  
A Triratnawati
Keyword(s):  
Knowledge Production ◽  
Traditional Healer ◽  
Traditional Healers ◽  
Musical Instruments ◽  
Public Welfare ◽  
Production Data ◽  
Literature Study ◽  
Medication Knowledge ◽  
The People

Abstract Forest has a crucial role in elevating public welfare. It provides various products such as food, beverages, clothes, residence, musical instruments, and medicines. The medicines originated from the forest could act as the supplier for livelihood particularly for a traditional healer. The traditional healer is one of the health treatments sources for the people of Sebesi Island. For traditional healers, the forest is also beneficial in the knowledge production of traditional medication. This study purposes to examine the role of the forest in knowledge production carried out by traditional healers and identify the patterns of knowledge production. Data collection was done through interviewing, involving four traditional healers in Tejang Village, Sebesi Island, South Lampung. Another method was literature study related to the roles of forests in traditional medication and knowledge production. The knowledge production process can occur through giving agents, both human and non-human ones, namely teachers, family members, books, and dreams. The interaction between those healers with the forest also resulted in the medication knowledge. The role of the forest in the knowledge production of traditional medication is that it transforms into a place for semedi or meditation when doing ngelmu, knowledge sources about medication, and the place for the existence of medicinal plants.

scholarly journals The effect of traditional healer intervention prior to allopathic care on pediatric burn mortality in Malawi

Burns ◽  
2020 ◽  
Vol 46 (8) ◽  
pp. 1952-1957
Author(s):  
Jared R. Gallaher ◽  
Laura N. Purcell ◽  
Wone Banda ◽  
Anthony Charles
Keyword(s):  
Traditional Healer

Sachs, Chavafambira, Maggie: Prurience or the Pathology of Social Relations?

2002 ◽  
Vol 32 (2) ◽  
pp. 43-48 ◽  
Author(s):  
Grahame Hayes
Keyword(s):  
South Africa ◽  
Social Relations ◽  
Traditional Healer ◽  
The Other ◽  
Research Subject ◽  
The South ◽  
The Social ◽  
Southern Rhodesia ◽  
And Gender ◽  
The Mind

Black Hamlet (1937; reprinted 1996) tells the story of Sachs's association with John Chavafambira, a Manyika nganga (traditional healer and diviner), who had come to Johannesburg from his home in Southern Rhodesia (Zimbabwe). Sachs's fascination with Chavafambira was initially as a “research subject” of a psychoanalytic investigation into the mind of a sane “native”. Over a period of years Sachs became inextricably drawn into the suffering and de-humanization experienced by Chavafambira as a poor, black man in the urban ghettoes that were the South Africa of the 1930s and 1940s. It is easy these days to want to dismiss Sachs's “project” as the prurient gaze of a white, liberal psychiatrist. This would not only be an ahistorical reading of Black Hamlet, but it would also diminish the possibilities offered by what Said (1994) calls, a contrapuntal reading. I shall present a reading of Black Hamlet, focusing on the three main characters - Sachs, Chavafambira, and Maggie (Chavafambira's wife) - as emblematic of the social relations of the other, racial(ised) bodies, and gender.

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