Interfacing Traditional/Local Herbalist and Global Biomedical Practitioners in Botswana

2008 ◽  
pp. 37-46
Author(s):  
Ngwenya B. N. ◽  
◽  
Masamba W. R. L. ◽  
Kanyenvu N. ◽  
Keyword(s):  
Biomedical Practitioners

Pluralistic Tendencies in Healing Abantu Illness in the Contemporary South Africa

2020 ◽  
pp. 986-1005
Author(s):  
Kholekile Hazel Ngqila
Keyword(s):  
South Africa ◽  
Traditional Healers ◽  
Causal Link ◽  
Ethnographic Study ◽  
The Body ◽  
Ethnographic Research ◽  
Eastern Cape ◽  
Socially Constructed ◽  
Biomedical Practitioners ◽  
Social Causes

Ukuhanjwa illness was used as an example to understanding abantu illnesses. With attributional theory ukuhanjwa illness is attributed to spiritual and social causes rather than biomedical causes, whereby causal link is socially constructed between ukuhanjwa illness and entry into the body by familiars. Issues explored included conceptualisation of ukuhanjwa illness. The focus of the chapter is on the reasons for continued pluralistic tendencies in healing regardless of the expectation by the West that people should be focusing on the use of the fast evolving biomedical healing methods. The ethnographic study took place among the Southern Nguni people of OR Tambo District Municipality (ORTDM) in the Eastern Cape, South Africa. Data was collected using qualitative and ethnographic research methods amongst a sample group of 50 participants. The sample was composed of traditional healers, mothers of children who have experienced ukuhanjwa illness, elderly people (male and female), biomedical practitioners and nurses.

Pain treatment in rural Ghana—A qualitative study

2013 ◽  
Vol 4 (4) ◽  
pp. 256-256
Author(s):  
Desmond Ayim-Aboagye ◽  
Torsten Gordh
Keyword(s):  
Pain Relief ◽  
Rural Population ◽  
Pain Treatment ◽  
Psychological Symptoms ◽  
Psychological Pain ◽  
Depth Interview ◽  
Additional Protection ◽  
African Context ◽  
Traditional Practitioners ◽  
Biomedical Practitioners

Abstract Aims We investigated how treatment of pain was functioning among a rural population in African context. Methods The investigation employed the observation approach and in-depth interview approach in a rural population of about 5000 inhabitants. However, at the zenith of the study 10 patients were selected for the in-depth interview, having serious conditions, which had rendered them immobile, received a major focus in the study. With qualitative methods, we were capable of procuring rich information through narratives. ResultsThe patients employ both biomedical practitioners and traditional practitioners in the culture who have potent knowledge of culture specific disabilities. Even when patients had received satisfactory treatments leading to pain relief from the former practitioners, they still cherish some psychological pain, which demand that they consult other practitioners in the culture for further treatments. Those that only receive help from the mainstream hospitals or speciality clinics show improvement, but usually assailed by fear and excessive worry that their pains will not disappear entirely. While the younger generation patients are reluctant to reveal these consultations with traditional practitioners openly, the older group felt more positive about it and brag of having endured their ordeal because of these consultations with those who could offer them additional protection. ConclusionThe employment of different practitioners’ treatments alleviated these patients’ pain disabilities and psychological symptoms, which were that of pain relief, psychological pain, and death fear. Traditional treatment of pain has a social function, and therefore must be given attention to and recognition by biomedical-trained doctors.

scholarly journals The Place of Healers-Diviners (Ombiasa) in Betsileo Medical Pluralism

2014 ◽  
Vol 7 (1) ◽  
pp. 28-37 ◽  
Author(s):  
O. Legrip-Randriambelo ◽  
D. Regnier
Keyword(s):  
Medical Pluralism ◽  
Health Practitioners ◽  
Biomedical Practitioners

This article is concerned with the training and curing practices of Betsileo ombiasa (‘healers-diviners’), and their relationships with biomedical practitioners and Christian healers, in particular Fifohazana exorcists. We first give an account of what we think is characteristic in the process of becoming an ombiasa, highlighting in particular the role of ancestors and other spiritual entities. We then give a brief description of the ombiasa’s healing practices and the kind of remuneration they usually ask for. In the last part of the article we discuss their collaboration and conflicts with other health practitioners, showing how ombiasa are constantly adapting their practice to avoid open confrontations with their competitors, accommodate their patients’ expectations and continue to carve out a niche for themselves within Betsileo medical pluralism.

From parallel to partnership

2019 ◽  
Vol 32 (4) ◽  
pp. 493-508
Author(s):  
Debra E. Orr ◽  
Gloria Bravo Gutiérrez ◽  
Don Fette
Keyword(s):  
Health Care ◽  
Qualitative Study ◽  
Patient Choice ◽  
Organizational Level ◽  
Complementary Alternative Medicine ◽  
Original Research ◽  
Content Type ◽  
Individual Level ◽  
Health Care Leaders ◽  
Biomedical Practitioners

Purpose In the USA, there has recently been an unprecedented convergence of complementary/alternative medicine (CAM) with mainstream biomedical care. This confluence may lead to a deeply rooted philosophical conflict. This qualitative study works to identify factors that health-care leaders can use, which will build a pathway to greater integrative practice between medical doctors and CAM practitioners – from parallel existence to partnership – by examining the tensions between biomedical medicine and naturopathic medicine. The purpose of this study is to offer short-term suggestions for partnership and long-term recommendations for better understanding. Design/methodology/approach An original qualitative study using semi-structured with CAM practitioners and biomedical practitioners. Findings Areas of conflict that are preventing synergy are identified and a pathway for health-care leaders to follow to create greater integration and partnerships is suggested. Research limitations/implications This is a qualitative and exploratory study that has significant limitations on generalizability. Practical implications This study suggest steps that both types of health-care practitioners can take to increase their success at working together on an individual level, a group level, an organizational level and on an industry-wide basis, as well as provide a specific pathway to create greater integrative practice for health-care leaders. Social implications The results indicate that stronger partnerships between different types of medical practitioners increase patient choice, patient satisfaction and outcomes. Originality/value Increasing interested in CAM modalities is driving more contact between CAM practitioners and biomedical practitioners. This contact is best established in partnership between practitioners rather than in parallel. This original research outlines the sources of conflict and provides recommendations for encouraging greater synergy.

Some practical treatment methods of dealing with pain disabilities in rural Ghana

2014 ◽  
Vol 5 (3) ◽  
pp. 207-207
Author(s):  
Desmond Ayim-Aboagye ◽  
T. Gordh
Keyword(s):  
First Aid ◽  
Observational Methods ◽  
Important Data ◽  
Treatment Methods ◽  
Rural Ghana ◽  
Careful Treatment ◽  
Herbal Medicinal ◽  
Biomedical Practitioners ◽  
And Coping ◽  
Rural Dwellers

Abstract Background and aims The investigation was conducted among six practitioners and twenty-two patients in rural Ghana, where both practitioners and patients, were asked to unveil effective methods of treating pain and pain disabilities. Methods The investigation utilised strictly observational methods in acquiring data from two communities. Both patients and practitioners were later interviewed in a manner that elicited certain information needed to provide accurate understanding concerning these treatments methods they give to patients. These participant observations yielded important data, which enlightened us on appropriate techniques that serve the need and expectations of rural dwellers in their management and coping with pain disabilities. Results Careful treatment methods include the use of various herbal medicinal plants in order to supplement the official drugs administered by doctors. Those methods consist of incisions, oral, nasal drops, anal insertions, bandaging with use of strong pepper and ginger, and rubbing of medicines in a lotion form on the pain affected skin or areas. Treatments serve as “first aid” where pain disabilities are treated to many troubled patients with anxiety, confusion, and shock. Doctors in highly equipped hospitals are aware of these pain treatments in the less populated regions, but they are at variance as to whether patients receive maximum help. Conclusion In regard to pain treatments, earlier treatments received from centres where non-scientific practitioners operate, do not reveal harm done to patients; they do provide support and serve as “First aid” upon which biomedical practitioners perform their own specialist treatments.

Traditional Medicine in Bhutan

2005 ◽  
Vol 1 (1) ◽  
pp. 204-218 ◽  
Author(s):  
Alex McKay ◽  
Dorji Wangchuk
Keyword(s):  
Traditional Medicine ◽  
Medical System ◽  
Tibetan Medicine ◽  
Religious Leader ◽  
Independent State ◽  
Elite Culture ◽  
Choice Of Treatment ◽  
Biomedical Practitioners ◽  
Medical Traditions

The Himalayan kingdom of Bhutan is an independent state situated between China and India. It emerged as a unified polity in the early 17th century under the rule of an exiled Tibetan religious leader and much of its elite culture, including its medical traditions, were brought from Tibet during this period. The Bhutanese Traditional Medical system subsequently evolved distinct characteristics that enable it to be viewed as a separate part of the Himalayan tradition of Sowa Rigpa (̒the science of healing̓), which includes what is now known as Tibetan Medicine. After coming under the influence of the British imperial Government of India at the beginning of the 20th century, Bhutan was occasionally visited by British Medical Officers from the Indian Medical Service, who accompanied British Political Officers on diplomatic missions there. But when the British withdrew from South Asia in 1947 there were no permanent biomedical structures or even fully qualified Bhutanese biomedical doctors in Bhutan. Since 194 7, Bhutan has evolved a state medical system in which their Traditional Medicine is an integral part and patients have the choice of treatment under traditional or biomedical practitioners. With particular reference to the role of The Institute of Traditional Medicine Services in Thimphu this paper discusses the history, structures and practices of traditional medicine in Bhutan, including its interaction with biomedicine.

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