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Relevant bibliographies by topics / African traditional healing

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Academic literature on the topic 'African traditional healing'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "African traditional healing"

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Berends, Willem. "African Traditional Healing Practices and the Christian Community." Missiology: An International Review 21, no. 3 (July 1993): 275–88. http://dx.doi.org/10.1177/009182969302100301.

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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.

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Mokgobi, Maboe. "Health Care Practitioners’ Attitudes towards Traditional African Healing." Alternative, Complementary & Integrative Medicine 3, no. 2 (June 26, 2016): 1–5. http://dx.doi.org/10.24966/acim-7562/100025.

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Mawere, J., R. M. Mukonza, A. Hungwe, and S. L. Kugara. "“Piercing the veil into Beliefs”: Christians Metaphysical Realities vis-à-vis Realities on African Traditional Medicine." African Journal of Religion Philosophy and Culture 2, no. 1 (June 1, 2021): 77–99. http://dx.doi.org/10.31920/2634-7644/2020/v2n1a5.

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This paper centres on the contentions between the use of African Traditional medicine and convoluted beliefs among some Christianity groups. It is argued that most Pentecostal churches in Africa vilify African cultural practices and deter their converts from using African traditional medicine. Feelings of disgrace and trepidation when asked about traditional healing frequently make it difficult, particularly for the individuals who have become Christians and have acknowledged western medicine, to reveal their insight into non-western treatments. Against this backdrop, the primary aim of this paper is to unveil the conflict between Christianity and the use of African traditional medicine. The broad aim is to create a platform for a conjectural dialogue towards appreciation for a ‘new world order’ that necessitates an integration of African Traditional Religion and Christianity through adopting a comprehension of cultural differences. The paper draws in the existing scholarly literature on the contention that Pentecostalism do not acclimatize with cultural practices of the African indigenous people preceding persuading them about switching to God who is introduced in the Bible. It has been established that as per the Bible and Christian teachings, the use of traditional medicine is a cursed thing. The authors recommend a confrontation of the healing crisis in Africa through fostering cordial cooperation and of biomedicine, African traditional practitioners and Christian groups.

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Thornton, Robert. "The Transmission of Knowledge in South African Traditional Healing." Africa 79, no. 1 (February 2009): 17–34. http://dx.doi.org/10.3366/e0001972008000582.

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‘Traditional healers’ (sangomas) in Mpumalanga Province, South Africa, are organized into ‘schools’ around a senior teacher (gobela). Healing is understood by its practioners to be a profession, not a religion or even a spiritual exercise. Healers actively assess the effectiveness of their healing methods, transmit their knowledge to each other, and evaluate each others’ performances in ways that stray far from the mere transmission of ‘tradition’. Clients are likely to pay sangomas as much as they would medical doctors for their services, which are not limited to the medical. Their practices can be divided into roughly six ‘disciplines’: divination, herbs, control of ancestral spirits, the cult of foreign ndzawe spirits, drumming and dancing, and training of new sangomas. The status of sangoma is achieved through an arduous process of teaching and learning through which the student or initiate is simultaneously ‘healed’ and educated to become a member of the profession that coheres around these knowledge practices.

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IDOWU, ADEYEMI I. "The Oshun Festival: An African Traditional Religious Healing Process." Counseling and Values 36, no. 3 (April 1992): 192–200. http://dx.doi.org/10.1002/j.2161-007x.1992.tb00787.x.

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Flikke, Rune. "Writing ‘naturecultures’ in Zulu Zionist healing." Nordic Journal of Science and Technology Studies 2, no. 1 (December 1, 2016): 12. http://dx.doi.org/10.5324/njsts.v2i1.2131.

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<div>In this article my primary aim is to argue for an ontological and phenomenological approach to studying healing rituals within the African Independent Churches in South Africa. Through ethnographic evidence I will argue that the healing rituals are misrepresented in more traditional epistemologically tuned studies, and suggest that a better understanding is to be achieved through a focus on Latour’s ‘natures-cultures’ or Haraway’s ‘naturecultures’, thus showing how health and well-being are achieved through a creative process which continuously strive to break down any distinction of nature and culture as separate entities. I conclude by arguing that the contemporary healing rituals, which surfaced in South Africa in the mid eighteen-seventies, were a sensible and experience based reactions to the colonial contact zones of a racist Colonial regime dependent on African labor.</div>

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Mildnerová, Kateřina. "African Independent Churches in Zambia (Lusaka)." Ethnologia Actualis 14, no. 2 (December 1, 2014): 8–25. http://dx.doi.org/10.1515/eas-2015-0001.

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ABSTRACT The African Independent churches (AICs) in Zambia, as elsewhere in Africa, from their very beginning formed a protest movement against the cultural imperialism undertaken by the missionary representatives of the historic mission churches and also played an important role in the anti-colonial political struggles. In Zambia, the early AICs were closely related to witchcraft eradication movements such as the Mchape, or socially and politically oriented prophet-healing churches such as The Lumpa church of Alice Lenshina. Since the 1970s and in particular in the 1990s the Christianity in Zambia has been significantly marked by the proliferation of the African Independent Churches - both of Pentecostal and prophet-healing type. These churches that started mushrooming particularly in urban settings became part of the strengthening charismatic movement, particularly within Protestantism. A typical feature of AICs is focus on spiritual healing and religious syncretism - the local traditional customs and beliefs in dangerous ghosts, ancestral spirits, or witches are placed within the biblical religious framework where the Holy Spirit (Muzimu Oyela) is considered to be the only source of healing whereas other ‘inferior spirits’ are labelled as demons. The traditional methods of healing are creatively combined with Christian healing by means of prayers, spiritual blessings, laying on of hands on patients and demon exorcism - it is believed that only a body rid of bad spirits can receive the Holy Spirit, and thus be healed. The paper draws on both secondary literature concerning African Independent Churches and primary data issued from fieldwork in Lusaka (2008-2009).

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Ratele, Kopano, Josephine Cornell, Sipho Dlamini, Rebecca Helman, Nick Malherbe, and Neziswa Titi. "Some basic questions about (a) decolonizing Africa(n)-centred psychology considered." South African Journal of Psychology 48, no. 3 (July 26, 2018): 331–42. http://dx.doi.org/10.1177/0081246318790444.

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Conceptual disagreement remains rife with regard to African psychology with some scholars mistakenly equating it to, for example, ethnotheorizing and traditional healing, while others confound African psychology with Africanization and racialization. Using writing as inquiry, this article aims to clear up some of the conceptual confusion on African psychology while engaging with the issue of a decolonizing African psychology. Accordingly, questions such as ‘What is the main dispute between Africa(n)-centred psychology and Euro-American-centric psychology in Africa?’; ‘Does Africa(n)-centred psychology not homogenize Africans?’; ‘What can be gained from imbricating decolonizing perspectives and feminist Africa(n)-centred psychology?’; and ‘What would a decolonizing Africa(n)-centred community psychology look like?’ are pertinent in the clarification of the conceptual confusion. Arising from an inventive dialogical and collaborative method, the aim of this article is not only to illuminate some basic misunderstandings on (a) decolonizing African psychology but also to generate further dialogue on how to work towards African psychology as situated decolonizing practice and knowledge.

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Maluleka, Jan Resenga, and Mpho Ngoepe. "Integrating traditional medical knowledge into mainstream healthcare in Limpopo Province." Information Development 35, no. 5 (July 1, 2018): 714–23. http://dx.doi.org/10.1177/0266666918785940.

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In most African states, the majority of the population depend on indigenous healing knowledge for their healthcare. This knowledge is in danger of being obliterated due to a number of factors such as it being not documented, low life expectancy where people die before transferring it to the next generation and the governments failing to incorporate it into the mainstream health system that is often overloaded. This qualitative study adopted a hermeneutic phenomenology to investigate the development of a framework to integrate knowledge of traditional healing into the mainstream healthcare system in the Limpopo province. Data were collected through interviews with traditional healers chosen through snowball sampling technique augmented by observations and analysis of legislation, notes, records and other forms of documents held by healers. Data were analysed and interpreted thematically according to the objectives of the study. The study established that indigenous medical knowledge is marginalised, and healers are not getting support from the government despite the important role they play in the national health systems. Traditional healing is not properly regulated creating a loophole for anyone to practise as a healer. A framework that points the link factors that attempt to create an understanding of how knowledge of traditional healing can be managed and integrated into the mainstream healing is proposed. It is concluded that failure to recognise traditional healing and integrate it in the mainstream health system will continue to hamstring the health system with resources in South Africa.

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Komakech, Richard, Motlalepula Gilbert Matsabisa, and Youngmin Kang. "The Wound Healing Potential of Aspilia africana (Pers.) C. D. Adams (Asteraceae)." Evidence-Based Complementary and Alternative Medicine 2019 (January 21, 2019): 1–12. http://dx.doi.org/10.1155/2019/7957860.

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Wounds remain one of the major causes of death worldwide. Over the years medicinal plants and natural compounds have played an integral role in wound treatment. Aspilia africana (Pers.) C. D. Adams which is classified among substances with low toxicity has been used for generations in African traditional medicine to treat wounds, including stopping bleeding even from severed arteries. This review examined the potential of the extracts and phytochemicals from A. africana, a common herbaceous flowering plant which is native to Africa in wound healing. In vitro and in vivo studies have provided strong pharmacological evidences for wound healing effects of A. africana-derived extracts and phytochemicals. Singly or in synergy, the different bioactive phytochemicals including alkaloids, saponins, tannins, flavonoids, phenols, terpenoids, β-caryophyllene, germacrene D, α-pinene, carene, phytol, and linolenic acid in A. africana have been observed to exhibit a very strong anti-inflammatory, antimicrobial, and antioxidant activities which are important processes in wound healing. Indeed, A. africana wound healing ability is furthermore due to the fact that it can effectively reduce wound bleeding, hasten wound contraction, increase the concentration of basic fibroblast growth factor (BFGF) and platelet derived growth factor, and stimulate the haematological parameters, including white and red blood cells, all of which are vital components for the wound healing process. Therefore, these facts may justify why A. africana is used to treat wounds in ethnomedicine.

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Dissertations / Theses on the topic "African traditional healing"

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Affam, Rafael Mbanefo. "Traditional healing of the sick in Igboland, Nigeria." Aachen : Shaker, 2002. http://catalog.hathitrust.org/api/volumes/oclc/52188514.html.

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Taba, Makomane Lucas. "Cost accounting practices in African traditional healing: a case study of Makhuduthamaga Traditional Healers." Thesis, University of Limpopo, 2015. http://hdl.handle.net/10386/1527.

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Thesis (M. COM. (Accounting)) -- University of Limpopo, 2015
Cost accounting has been seen as one of the most effective management tools in strengthening an organisation’s performance through effective decision making and systematic cost accounting formulation and implementation. Although cost accounting was more prevalent in the private sector and public sector, it is still insubstantial and unpopular in African traditional healing in the sense that there is limited literature or evidence that supports the use of cost accounting in African traditional healing. The main aim of this the study is to examine the need of cost accounting practices in African traditional healing and the reason for its partial application. In so doing, this requires examining the necessity of cost accounting practices’ adoption to improve product and service pricing in African traditional healing, examine the reasons for the partial application of cost accounting practices in African traditional healing and to suggest or recommend how the adoption of cost accounting practices can improve product and service pricing in African traditional healing. This research was undertaken with the traditional healers in the Makhuduthamaga Local Municipality. Data were collected through the focus group interview which was conducted with African traditional healers. One focus group interview was conducted with seven African traditional healers consisting of six females and one male participant. The research findings revealed that there is a need to facilitate decisions in traditional healing through cost accounting principles regarding the appropriate costing of products and services of the traditional healers through the provision of accurate cost accounting information in traditional healing. However, there were also a number of factors that encouraged traditional healers to use cost accounting in the context of African Traditional Healing and have confidence in integrated cost accounting in traditional healing.

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Eastman, Michael. "Reach out and be healed : constitutional rights to traditional African healing." Master's thesis, University of Cape Town, 2009. http://hdl.handle.net/11427/4673.

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Includes abstract.
Includes bibliographical references.
The introduction of the Traditional Health Practitioners Act 22 of 2007 has made lawful the practice of traditional healing. As everyone has the right of access to health care services, the question of whether the state bears a duty to reasonably provide access to traditional healing as an element of its public health care service, is raised. In a democratic society, law must be responsive to the needs of the populace. Ethnographic fieldwork demonstrates that traditional healing is used not in opposition to, but as a complementary twin of, biomedicine. Considering this, it shall be argued that economically, socially and medically, the incorporation of traditional healing into the public health care service is neither appropriate nor required by the Constitution.

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Emebo, Blaise [Verfasser eines Vorworts]. "Healing and Wholeness in African Traditional Religion, African Islam and Christianity : An Historical-Comparative Approach from Christian Theological Perspective." Aachen : Shaker, 2006. http://d-nb.info/1166514218/34.

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Amoateng-Boahen, Gabriel. "Integral pastoral care in Ghana proposals for healing in the Asante context /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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van, Vuuren SF, and AM Viljoen. "In vitro evidence of phyto-synergy for plant part combinations of Croton gratissimus (Euphorbiaceae) used in African traditional healing." Elsevier, 2008. http://encore.tut.ac.za/iii/cpro/DigitalItemViewPage.external?sp=1000380.

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Aim of the study: Despite the extensive traditional use of Croton gratissimus Burch. var. gratissimus for medicinal purposes, scientific studies validating the therapeutic properties of this indigenous plant are lacking. As the bark, roots and leaves of C. gratissimus are used separately as well as in combination, this study focused on determining antimicrobial efficacies of the plant parts independently and in combination to assess possible pharmacological interactions (e.g. synergy, antagonism). Material and Methods: The hydro-distilled leaf essential oil and extracts of bark, root and leafwere comparatively assessed for antimicrobial activity by means of microdilution minimum inhibitory concentration (MIC). The fractional inhibitory concentrations (FIC) were determined for the leaf and root (1:1), bark and root (1:1), leaf and bark (1:1) combination. Isobolograms were plotted to demonstrate interactions between various ratios of the roots and leaves. Results: The MIC and FIC results indicated variable efficacies for the various plant part combinations, the greatest of which was noted for Cryptococcus neoformans in the root and leaf combination (MIC 0.4 mg/ml and FIC of 0.4). Isobolograms indicated the greatest synergy for Bacillus cereus, Candida albicans and Cryptococcus neoformans. Conclusion: The observed synergistic interactions clearly indicate that the reductionist approach may often be short-sighted and that biological activity may be improved through combination therapy, where different complex metabolic pools collectively contribute to the enhanced effect.

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Park, Jinho. "The saints of African Independent Churches in Namibia : empirical research from Korean missionary perpective." Thesis, University of Pretoria, 2014. http://hdl.handle.net/2263/46160.

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The history of African Independent Churches (AICs) in Southern Africa goes back for more than a hundred years. They have proliferated geographically and demographically in Africa more than the mainline churches could ever have imagined. They have grown to be as widespread and as influential as the African mainline churches. The reason for this growth is that the AICs are the churches of African indigenous people. They are launched by Africans from a background of an African traditional and cultural frame of reference. The most significant reason is that the founders of these churches are not Westerners, but Africans. Western missionaries find it difficult to understand the AICs from their perspective. Thus the Western churches describe the AICs as sectarian, separatist, syncretist, nativitist, and so on. Nevertheless, some scholars are attempting to view the AICs in positive ways. The fact that these two different churches have never acknowledged each other as true churches is a big challenge for Christian missions in Namibia. Each group has been viewing and judging the other party through suspicious eyes from their own perspective, each driving the other to block the channel of reconciliation before the presence of God. With the aim of solving this problem, this thesis attempts to answer the following questions about the AICs in Namibia: • What are the reasons that the AICs in Namibia have been seceded from mission churches? • What are the activities in civil society in which the AICs in Namibia are currently involved? • Do the AICs engage in any activities which go against the Word of God? • What causes other churches to be suspicious of the AICs? • What level of enculturation is inherent to the AICs in Namibia? In other words, what is the relationship between the liturgies of the AIC and African traditional religion and African culture? • What makes the AICs in Namibia regard themselves as a church? Would it be possible for the AICs and the mainline churches in Namibia to cooperate in Christian missionary work? • What is a possible Korean missionary perspective on this particular situation? This will be dealt throughout this thesis from a Korean missionary missional perspective.
Thesis (PhD)--University of Pretoria, 2014.
tm2015
Science of Religion and Missiology
PhD
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Abbo, Catherine. "Profiles and outcome of traditional healing practices for severe mental illnesses in two districts of Eastern Uganda." Stockholm : Kampala : Karolinska institutet ; Makerere University, 2009. http://diss.kib.ki.se/2009/978-91-7409-590-6/.

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Onyeador, Victor Nkemdilim. "Health and healing in the Igbo society : basis and challenges for an inculturated pastoral care of the sick /." Frankfurt, M. : Lang, 2007. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016424795&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Mahwasane, Mutshinyani Mercy. "Tsenguluso ya ndeme ya u thuswa ha nwana nga ndila ya Tshivenda." Thesis, University of Limpopo, 2012. http://hdl.handle.net/10386/1239.

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Thesis (MA. (African Languages)) -- University of Limpopo, 2012
Ngudo ino yo sengulusa ndeme ya u thusa ṅwana ho sedzwa nḓila ya Tshivenḓa, sa izwi maitele aya a tshi khou ngalangala musalauno. Ngudo iyi yo sumbedza uri u thusiwa hu kha ḓi vha hone naho mathusele a hone o fhambana, sa izwi zwi tshi bva kha thendelano ya muṱa. Ho wanala uri kha muthuso hu shumiswa vhathu vhofhambanaho u fana na vhomaine, vhakegulu, vhafunzi kana ha tou rengwa mishonga ine ya shumiswa kha u thusa ṅwana. Ngudo yo dovha ya sumbedza mvelelo mmbi dza u sa thusa ṅwana na mvelelo mbuya dza u thusa ṅwana.

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Books on the topic "African traditional healing"

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Mitchem, Stephanie Y. African American folk healing. New York: New York University Press, 2007.

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Working with spirit: Experiencing izangoma healing in contemporary South Africa. New York: Berghahn Books, 2008.

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Wreford, Jo Thobeka. Working with spirit: Experiencing izangoma healing in contemporary South Africa. New York: Berghahn Books, 2008.

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Healing traditions: African medicine, cultural exchange, and competition in South Africa, 1820-1948. Athens, Ohio: Ohio University Press, 2008.

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Bodies, politics, and African healing: The matter of maladies in Tanzania. Bloomington: Indiana University Press, 2011.

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Edwards, S. D. Some indigenous South African views on illness and healing. Kwa Dlangezwa, South Africa: University of Zululand, 1985.

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Affam, Rafael Mbanefo. Traditional healing of the sick in Igboland, Nigeria. Aachen: Shaker, 2002.

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Campbell, Susan Schuster. Called to heal: [traditional healing meets modern medicine in southern Africa today]. Johannesburg: [Zebra], 1998.

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Bird, Stephanie Rose. A Healing Grove. Chicago: Chicago Review Press, 2009.

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Fu-Kiau, Kimbwandènde Kia Bunseki. Self-healing power and therapy: Old teachings from Africa. New York: Vantage Press, 1991.

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Book chapters on the topic "African traditional healing"

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Hewson, Mariana G. "African Healing and Traditional Healers." In Embracing Indigenous Knowledge in Science and Medical Teaching, 73–87. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9300-1_6.

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Peters, Arne. "Cultural Conceptualisations of witchcraft and traditional healing in Black South African English Herbalist Classifieds." In Cultural Linguistics and World Englishes, 333–59. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-4696-9_16.

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Bruchhausen, Walter. "Healing traditions in sub-Saharan Africa." In The Routledge Handbook of Religion, Medicine, and Health, 54–67. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315207964-6.

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Bojuwoye, Olaniyi, and Mokgadi Moletsane-Kekae. "African Indigenous Knowledge Systems and Healing Traditions." In Global Psychologies, 77–98. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-349-95816-0_5.

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Wane, Njoki N. "Traditional Healing Practices: Conversations With Herbalists in Kenya." In Indigenous Knowledge and Learning in Asia/Pacific and Africa, 229–43. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230111813_15.

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V.N.L. Chaitanya, Motamarri, Hailemikael Gebremariam Baye, Heyam Saad Ali, and Firehiwot Belayneh Usamo. "Traditional African Medicine." In Pharmacognosy - Medicinal Plants [Working Title]. IntechOpen, 2021. http://dx.doi.org/10.5772/intechopen.96576.

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African traditional medicine is defined as one of the holistic health care system comprised of three levels of specializations namely divination, spiritualism, and herbalism. The traditional healer provides healing services based on culture, religious background, knowledge, attitudes, and beliefs that are prevalent in his community. Hence the current chapter focuses on the different types of african healing system, traditional healers, traditional practices and modern herbalism and also describes the phytochemical and pharmacological evidences of the traditional african herbs like Acanthus montanus (Acanthaceae), Amaranthus spinosus (Amaranthaceae), Bridelia ferruginea (Euphorbiaceae) etc.

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"Medicinal Plants and Traditional Healing Methods." In Handbook of African Medicinal Plants, Second Edition, 395–414. CRC Press, 2013. http://dx.doi.org/10.1201/b16292-7.

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Builders, Philip F., and Modupe I. Builders. "Wound Care: Traditional African Medicine Approach." In Worldwide Wound Healing - Innovation in Natural and Conventional Methods. InTech, 2016. http://dx.doi.org/10.5772/65521.

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Ayinde, Olatunde, Akin Ojagbemi, Victor Makanjuola, and Oye Gureje. "African religions, spirituality, and mental health healing practices." In Spirituality and Mental Health Across Cultures, edited by Alexander Moreira-Almeida, Bruno Paz Mosqueiro, and Dinesh Bhugra, 277–92. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780198846833.003.0017.

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Traditional African religions are diverse with each having its own rituals and symbolisms and often defining an ethnic and language group. Even though most subscribe to the notion of a supreme deity, a common feature of these religions is their polythetic philosophy in which there are many layers of deities and ancestral spirits. The African gods are not jealous, making religious fundamentalism alien to the adherents of traditional religions. African traditional healing practices, rooted in African religious beliefs, are commonly sought because they are thought to get at the root causes of illness and not just to provide relief from symptoms. In the face of globalization as well as pervasive influence of Western cultures, the Abrahamic religions of Christianity and Islam now jostle for dominance and for the sole occupation of the spiritual space. However, even when the average African subscribes to an Abrahamic faith, it is common for them to retain a world view steeped in traditional spirituality. An appreciation of this dualism is important when addressing the mental health condition of the African patient.

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E.Aganoke, Maria. "African Healing Shrines and the Influence of Traditional Healers on Christian Prayer Houses in Delta State, Nigeria." In African Healing Shrines and Cultural Psychologies, 207–28. Fortress Press, 2021. http://dx.doi.org/10.2307/j.ctv1v08zmg.17.

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