Journal articles: '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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Steyn, H. C. "Spiritual healing A comparison between New Age groups and African Initiated Churches in South Africa." Religion and Theology 3, no. 2 (1996): 109–33. http://dx.doi.org/10.1163/157430196x00149.

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AbstractThis article explores and compares spiritual healing in two contemporary guises: the New Age movement and African Initiated Churches (AICs). A third component which cannot be ignored is the traditional African healing practices which (to a large extent) have shaped practices in the AICs. Firstly, the current growth in the prevalence of these groups is considered. Secondly, the two major components are compared with regard to illness and its causes, gifted healers, rituals, and transformation. And finally, the possible effects of these practices on the restoration of the country is considered.

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Vähäkangas, Mika. "Negotiating Religious Traditions — Babu wa Loliondo’s Theology of Healing." Exchange 45, no. 3 (August 17, 2016): 269–97. http://dx.doi.org/10.1163/1572543x-12341404.

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Retired Lutheran pastor Ambilikile Mwasapila became the most celebrated healer in Eastern Africa for half a year in 2011. His healing consists of an herbal potion, brewed according to the recipe he got from God in dreams. According to Rev. Mwasapila, the potency of the medicine stems from the presence of the Word of God in it. It is efficient only when administered by him. He perceives himself as a prophet called by God to alleviate sufferings of humankind in a world pestered by illnesses sent by Satan. His theology of healing has clear Lutheran sacramental theological elements combined with views from African traditional medicine and Christian charismatic faith healing. His cosmology is deeply rooted in African views of the spirit world interpreted through Pentecostal-charismatic demonology. The ideas underlying his ministry can be seen as an oral charismatic Lutheran contextual theology lived out in practice.

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Brownell, A. J. J., A. C. De Jager, and C. F. M. Madlala. "Applying First-World Psychological Models and Techniques in a Third-World Context." School Psychology International 8, no. 1 (January 1987): 34–47. http://dx.doi.org/10.1177/014303438700800105.

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Aspects of the indigenous healing system in contemporary South African society Anthropological research in recent years has clearly shown that health service programmes of technologically advanced societies cannot simply be transplanted to developing societies without taking specific cultural factors into account (Loudon, 1976; Kleinman, 1980; Jansen, 1982). The extensive practice of traditional healing in South Africa has long been established and appears to be gaining momentum (Holdstock, 1979). The different needs of First- and Third-world peoples within South Africa, as manifested in the existence of cultural-specific mental health care and educational systems, are indeed compelling reasons for examining the situation.

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Mall, S. "Attitudes Towards African Traditional Healing Practices in South Africa: Health Care Workers and Traditional Healers Affiliated to Antiretroviral (ARV) Services." International Journal of Infectious Diseases 12 (December 2008): e162. http://dx.doi.org/10.1016/j.ijid.2008.05.404.

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Matthew, Michael. "Faith Borders, Healing Territories & Interconnective Frontier? Wellness & Its Ecumenical Construct in African Shrines, Christian Prayerhouses & Hospitals." Numen 22, no. 1 (February 11, 2020): 240–60. http://dx.doi.org/10.34019/2236-6296.2019.v22.29619.

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The religious geography of most health-seekers in modern Africa easily transverses the faith worlds of other religious traditions, thus building inevitably a lively-network of ecumenical spaces that surprisingly create an interpenetrating dialogue between African traditional shrines, Christian prayerhouses and western hospitals. The open-border policy of healing sites in Nigeria and Ghana in particular provides ecumenical directions and enriches interfaith conversations among different religious traditions. Consequently, the present study underscores the subversion of the dogmatic rhetoric of the different faith traditions in the quest of health and wholeness at healing sites. This ecumenical triangulation of the faith-borders projects a new religious landscape where the hostile rhetoric of faith traditions are clearly suspended, and a new appreciation of other faiths in definition of health and wellness is popularly entrenched. The existential blurring of dogmatic and traditional faith-borders raises new questions—and interesting perspectives in the modern study of religions, health and inter-faith/ecumenism in Africa.

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Olugbenga, Olagunju. "THE USE OF ANOINTING OIL IN MARK 6:13 IN AFRICAN CONTEXT." JOURNAL OF ADVANCES IN HUMANITIES 5, no. 1 (April 19, 2017): 231–48. http://dx.doi.org/10.24297/jah.v5i1.6023.

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The use of oil and saliva was a common therapeutic technique in the ancient world. The ancient people believed that the anointing oil and the saliva of a holy man of God was therapeutic and had healing effect on whomever the oil was placed upon or to whom the saliva was spitted upon. African scholars have been passionately advocating for the use of mystical powers as an alternative therapy to improve the standard of living of the African people. These scholars have concluded that, mystical powers were made to assist human beings and tapping its resources for the benefit of mankind is useful. Mystical practices that utilize materials in form of oil, herbs, roots, animal parts and body wastes are around us. They are affordable and accessible, what do we do with them? African Christian worldview attaches demonism to every mystical techniques because it is incongruous to Christian faith and practices. They believe that mystical practices are occultic and can jeopardize the Christian faith. So, Christians should have nothing to do with them. But is this true? Thus, this paper discusses the use of anointing oil by Jesus' disciples in Mark 6:13 from an African world view. Applying exegetical tools in an intercultural hermeneutics, this study demonstrates that the use of anointing oil as one of the healing techniques of Jesus' disciples in Mark is mystical and is similar to mystical techniques of healing among traditional healers in Africa, the paper thus submit that the use of anointing oil for healing can be adopted as one of the methods for achieving wholeness in Africa.

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Mphande, Lupenga, and Linda James-Myers. "Traditional African Medicine and the Optimal Theory: Universal Insights for Health and Healing." Journal of Black Psychology 19, no. 1 (February 1993): 25–47. http://dx.doi.org/10.1177/00957984930191003.

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Bom, K. L. "Verder reiken naar genezing. Een theologisch gesprek tussen christenen uit Afrika, de Andes en Nederland." Theologia Reformata 63, no. 4 (December 1, 2020): 390–404. http://dx.doi.org/10.21827/tr.63.4.390-404.

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This article aims to establish an intercultural theological dialogue among African, South American Andes and Dutch perspectives about healing. Part one explores different cultural contexts. Traditional cultures in both African and the Andes contribute to the Christian and integral understandings of healing of the body and mind of the individual, the spiritual and social dimensions, and the material environment. In the Netherlands, however, illness and healing are mainly understood from a modern point of view, one which understands religion and spirituality as strictly private issues that should be separated from public health care. Part two examines three major themes of the intercultural encounter on healing among people from these three contexts: (1) the nature – supernature divide; (2) Divine providence; and, (3) the power of the Holy Spirit.

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Onyinah, Opoku. "Matthew Speaks To Ghanaian Healing Situations." Journal of Pentecostal Theology 10, no. 1 (2001): 120–43. http://dx.doi.org/10.1177/096673690101000107.

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AbstractThis paper attempts to address the current approach to healing among Ghanaian Pentecostal/Charismatic churches. It traces the origins of the approach to the Ghanaian traditional practices, links it with the African Initiated churches and demonstrates that its current position was strengthened by the impact of the ministries of some evangelists in Ghana. Since there are some major problems with the current approach, lessons are drawn from Jesus's healing methods in the gospel of Matthew for the Ghanaian situations.

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Asamoah-Gyadu, J. Kwabena. "'Broken Calabashes and Covenants of Fruitfulness': Cursing Barrenness in Contemporary African Christianity." Journal of Religion in Africa 37, no. 4 (2007): 437–60. http://dx.doi.org/10.1163/157006607x230535.

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AbstractChildlessness is an issue of deep religious concern in Africa. Men, women and couples with problems of sexuality and childlessness make use not only of the resources of traditional African religions but also of the many Pentecostal/charismatic churches and movements that have burgeoned throughout sub-Saharan Africa in the last three decades. Initially this was the domain of the older African independent churches, as far as the Christian response to childlessness is concerned; the new Pentecostals have taken on the challenge too. Based on the same biblical and traditional worldviews that events have causes, these churches have mounted ritual contexts that wrestle with the issues of sexuality and childlessness. In pursuing this salvific endeavor, however, the needs of those who may never have children seem to have been neglected by the churches considered here and represented by the Pure Fire Miracle Ministries, a Ghana/Nigeria charismatic church located in Ghana. is partial approach to 'healing' childlessness has led to one-sided interpretations of what it means to be fruitful and prosperous and deepened the troubles of the childless.

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Tugume, Hassan Lubowa. "The Prospects of Integrating Traditional Religion and Orthodox Psychiatric Healing Methods Among the Baganda of Uganda." East African Journal of Traditions, Culture and Religion 3, no. 1 (June 15, 2021): 35–45. http://dx.doi.org/10.37284/eajtcr.3.1.345.

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The main objective of this study is to analyse the possibility of integrating traditional psychiatric healing methods among the Baganda into Orthodox healing practices. The debate was influenced by the resistance of some ailments to the orthodox medication and the proven efficacy of traditional healing processes in the treatment of some complications. This paper has singled out psychiatric complications. In Uganda, the ambience of psychiatric victims on the streets of Kampala and towns has raised concern about the efficiency of the psychiatric hospital at Butabika in Kampala. The primary data were obtained through interviews and questionnaires through a survey in five counties of Buganda kingdom. On the other hand, secondary data were obtained through a review and synthesis of relevant literature on Buganda, psychiatric healing, religion and African culture. The empirical analysis was done through descriptive analysis using analytical and critical tools. This paper established that the need for alternative approaches to psychiatric cases led to new interest in traditional healing which has shown some positive responses. Consequently, traditional practitioners under their association of native healers have availed themselves the opportunity of this debate to call for recognition as partners in the provision of effective and affordable health care. This paper explored the traditional psychiatric healing process in Buganda, Uganda by analysing the various concepts, perspectives and dimensions and argued for the integration of traditional methods with modern ones.

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Brown-Manning, Robyn, Sharon Lockhart-Carter, and Avon Morgan. "“Somebody Bigger than You and I”: The African American Healing Traditions of Camp Minisink." Genealogy 5, no. 1 (March 8, 2021): 19. http://dx.doi.org/10.3390/genealogy5010019.

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Four hundred years after the first enslaved Africans landed on the shores of Jamestown, Virginia, it can be difficult to recognize the myriad ways in which the traditional healing processes of the Motherland are embedded in the day-to-day lives of African Americans. Much of what has sustained us through the insidiousness of systemic racism is sourced from the traditions of our ancestors: our faith; our creativity; our sense of community; our respect for elders; our food; and our connection to the natural environment. Employing a narrative form of inquiry, the authors dialogue and reflect on our histories at Camp Minisink, a premier African American camp servicing Black youth from New York City. We use our personal experiences as “Minisinkers” in the 1950s and 1960s, to unearth patterns of Africentric healing traditions embedded in our camp activities. The “MinisinkModel”, unbeknownst to the thousands of children who grew up through the various camp programs, provided a multitude of safety and protective factors informed by these healing practices. The foremothers and forefathers of Minisink instilled in us the belief in a higher power; unconditional love; service; and family that continue to sustain us in our adult lives. This model holds promise for present-day organizations that are struggling to identify meaningful ways of working with African American families, youth and children.

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Cock, Ian, Nothando Mavuso, and Sandy Van Vuuren. "A Review of Plant-Based Therapies for the Treatment of Urinary Tract Infections in Traditional Southern African Medicine." Evidence-Based Complementary and Alternative Medicine 2021 (July 29, 2021): 1–20. http://dx.doi.org/10.1155/2021/7341124.

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Urinary tract infections (UTIs) are amongst the most common bacterial infections globally, with ∼11% of the world’s population contracting at least one infection annually. Several South African plants are used in traditional healing systems to treat UTIs, yet the therapeutic potential of these plants against bacteria that cause UTI remains poorly explored. This study documents southern African plant species used traditionally to treat UTIs. An extensive literature review was undertaken to document the southern African plant species that are used in traditional South African medicine to treat UTIs, thereby highlighting gaps in the current research that require further study. One hundred and fifty-three southern African plant species that are used to treat UTIs were identified. Eighty-five southern African plants were identified as having noteworthy inhibitory activity against the major UTI-causing bacteria. Few of those studies screened against all of the bacterial causes of UTIs, and none of those studies examined the mechanism of action of the plant preparations. Furthermore, many of those studies did not test the toxicity of the plant extracts, so an evaluation of the safety for therapeutic usage was lacking. Substantial further research is to determine their potential for therapeutic use.

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Violet Summerton, Joy. "The Organisation and Infrastructure of the African Traditional Healing System: Reflections from a Sub-District of South Africa1." African Studies 65, no. 2 (December 2006): 297–319. http://dx.doi.org/10.1080/00020180601035708.

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Harahap, Nina Irmayanti. "EFEK PENYEMBUHAN LUKA BAKAR GEL KOMBINASI EKSTRAK ETANOL DAUN AFRIKA (Vernonia Amygdalina) DAN EKSTRAKETANOLDAUNBANGUN–BANGUN(ColeusamboinicusLour)." Jurnal Penelitian Farmasi & Herbal 3, no. 1 (October 31, 2020): 57–61. http://dx.doi.org/10.36656/jpfh.v3i1.318.

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african leaves ( Vernonia Amygdalina )and wake-up leaves (Coleus amboinicus Lour)are plants traditional plants that are used as medicine. Leaves african which is contain flavonoid, saponin, tanin and leaves wake up which is contain flavonoid, tanin, saponin and steroid. This study to find aims out as effect healing of burns.Method : Sample in this study was african leaves and wake-up leaves which were taken purposively without comparing sampel from other regions, then extrated by maceration using ethanol 96 %. Result : Testing of rhe healing effects of burns can be divided in five treatment, positive group using biolacenton , negatif group using basis gel and the last group using the extract ethanol gel EEDA and EEDB concentrations of 4%+2,5%,8%+5%,16%+10%. Given burns to the back of rabbits length with of 2cm, and the gel is applied twice a day for 11 day and diameter measured of the wound. Conclusion : The combination of EEDA and EEDA the ethanol extract the concentration of 16% + 10% was the effective control for healing burns. When compared bioplacenton gel as a healing wound in rabbit.

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Asamoah-Gyadu, Kwabena. "Pentecostalism in Africa and the Changing Face of Christian Mission." Mission Studies 19, no. 1 (2002): 14–38. http://dx.doi.org/10.1163/157338302x00161.

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AbstractThird World Christianity has been experiencing exponential growth since the turn of the twentieth century. Nowhere is this renewal in Christianity more visible than Africa, where religious innovations led by indigenous Christians have mostly been Pentecostal in character. The Pentecostal movements leading the current renewal of Christianity in African countries like Ghana are autonomous, independent of both the established historic mission denominations and the older classical Pentecostal churches like the Assemblies of God. Ghanaian Pentecostalism in its various streams has adapted the global Pentecostal culture to suit the needs of the local context in ways that have changed the nature and direction of Christian mission. The traditional themes of healing, deliverance, prosperity and empowerment associated with the global Pentecostal movement have been synthesized with traditional worldviews, giving Pentecostal Christianity an added relevance in African context. This has yielded massive responses. In Pentecostal movements under discussion, therefore, one finds the ingenious ability of indigenous Christians to appropriate a phenomenon of global significance for local consumption.

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Bukuluki, Paul, and Christine Mbabazi Mpyangu. "The African Conception of Sacrifice and its Relationship with Child Sacrifice." International Letters of Social and Humanistic Sciences 41 (September 2014): 12–24. http://dx.doi.org/10.18052/www.scipress.com/ilshs.41.12.

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Although the practice of human sacrifice is not new in the mythology around sacrifice in Africa, the practice of child mutilation and sacrifice at least in Uganda was just spoken about as fairytale. However events that have unraveled since the late 1990s have shocked the country with real cases of children being mutilated and killed in the context of what is commonly referred to as child sacrifice in Uganda. This paper presents the “African” meaning of the concept sacrifice and how demonstrates how the in African religious theology disassociates itself from murder and mutilation of children‟s body parts as part of the rituals for healing, dealing misfortunes or even prevention of unfortunate events. There was consensus from our study participants that although historically, there has been human and child sacrifice in the African and Uganda cultural mythology, the actual practice of these vices is a new phenomenon, not recognized and accepted in indigenous/traditional religious theology and practice of African religion and culture.

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Asamoah-Gyadu, J. Kwabena. "Therapeutic Strategies in African Religions: Health, Herbal Medicines and Indigenous Christian Spirituality." Studies in World Christianity 20, no. 1 (April 2014): 70–90. http://dx.doi.org/10.3366/swc.2014.0072.

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The use of herbs has been the main means of curing diseases in traditional Africa and this continued through the colonial period to present times. Widely held traditional views that interpreted certain diseases as caused by supernatural agents meant that, although some ailments could be naturally caused, in most cases, shrine priests and diviners were needed to dispense herbal preparations for clients. Christian missionaries mostly – though by no means all – denounced herbal medicines as evil, looking on them as pagan because of the close relationship between herbs and agents of local divinities. At the emergence of the African independent church movement at the beginning of the twentieth century, herbal medicines acquired a sacramental value, and today they are obtained from churches and local prophets as therapeutic substances infused with spiritual power for healing. The sacramental interpretation of herbs has been extended to those obtained from prayer places and grottoes under the supervision of historic mission denominations, a phenomenon that has virtually transformed the image of herbs and herbal medicines in African therapeutic systems.

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Awoniran, OM, HA Soriyan, and AA Elujoba. "A Framework for Knowledge Capture in African Traditional Treatment of Malaria." Nigerian Journal of Natural Products and Medicine 19 (August 31, 2015): 126–33. http://dx.doi.org/10.4314/njnpm.v19i0.15.

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This study developed, implemented and evaluated a framework for the means of knowledge capture in African traditional medicine (ATM) practice. This was with a view to enhancing the preservation of knowledge and hence the continual exploitation of African traditional healing techniques in malaria therapy. The methodology adopted involved knowledge elicitation by means of an interview scheme administered on a number of African traditional medicine practitioners (ATMPs) in Ile-Ife and its environs. The data taken from the practitioners were analyzed using the general architecture for text engineering (GATE) software. The resulting information was structured and the knowledge based system (KBS) was implemented using Javascript and PHP programming language. Sample cases of malaria were posted to the KBS for diagnosis and treatment of malaria disease. Also, fifteen ATMPs were required to provide diagnosis and therapies for the same cases of malaria in groups of five. The output from the KBS and ATMPs were then tested for agreement using Fleiss’ Kappa qualitative analysis. The diagnosis and therapy agreement between the groups of ATMPs and the KBS gave an average kappa-measure of 0.854 which indicates an almost perfect agreement between the KBS and the ATMPs. Therefore, the framework can be said to be complete for knowledge capture of malaria. In conclusion, knowledge in ATM practice could be structured, formalized and implemented as found in this work. This could be useful for capturing, storing and preserving knowledge in the domain of African traditional medicine practice.Keywords: African Traditional Medicine, General Architecture For Text Engineering, Knowledge Based System

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Moodley, R., and M. Bertrand. "Spirits of a Drum Beat: African Caribbean Traditional Healers and their Healing Practices in Toronto." International Journal of Health Promotion and Education 49, no. 3 (January 2011): 79–89. http://dx.doi.org/10.1080/14635240.2011.10708214.

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Donald, D. R., and M. M. Hlongwane. "Issues in the Integration of Traditional African Healing and Western Counselling in School Psychological Practice." School Psychology International 10, no. 4 (November 1989): 243–49. http://dx.doi.org/10.1177/0143034389104001.

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Essien, Essien D. "Notions of Healing and Transcendence in the Trajectory of African Traditional Religion: Paradigm and Strategies." International Review of Mission 102, no. 2 (October 7, 2013): 236–48. http://dx.doi.org/10.1111/irom.12027.

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Dowling, T., and L. Grier. "FROM WHITE BEADS TO WHITE WORDS: SYMBOLS AND LANGUAGE IN THE MARKETING OF XHOSA TRADITIONAL HEALERS." Southern African Journal for Folklore Studies 24, no. 2 (September 26, 2016): 134–58. http://dx.doi.org/10.25159/1016-8427/1613.

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Much research has been conducted on African traditional healers generally (Arden 1996; Chidester 1996; Chakanza 2006; Reeder 2011), and Xhosa diviners and herbalists specifically (Hammond-Tooke 1989; Hirst 1997, 2005), but none of this work focuses on their particular public discourse. Some researchers (Tyrrell 1976; Broster & Bourn 1982) describe outward symbols and publicly knowable signs of their identity, but do not analyse the implicit meanings of these symbols. In order to reach a more nuanced understanding of how Xhosa diviners and herbalists traditionally used to market themselves to their public (how they made themselves publically known), this paper draws on information from documented investigations into diviners and herbalists in South Africa; a description of their current marketing strategies is drawn from our own research and inquiries. We argue that Xhosa herbalists and diviners are key players in negotiating the socio-cultural aspects of their respective societies, and changes in the way they communicate their services highlight a shift in the South African linguistic and symbolic landscape. Diviners and healers now use current key symbols (including English and Western symbols) with a concurrent loss of Xhosa cultural expressions and symbols, which are only retained to reference non-secular (i.e. spiritual) or organic (i.e. natural) forms of healing.

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Vecchiato, Norbert L. "Illness, therapy, and change in Ethiopian possession cults." Africa 63, no. 2 (April 1993): 176–96. http://dx.doi.org/10.2307/1160840.

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AbstractThis article examines patterns of continuity and change in spirit possession phenomena among the Sidamo of southern Ethiopia. Traditional possession rituals appear to be losing cultural relevance, owing to the increasing popularity of possession and exorcistic healing enacted within the ritual context of independent religious movements. Such movements emerged in the region as a response to widespread conversion to Christianity and Islam in the 1950s and 1960s. Patterns of possession healing in the new cults are analysed in relation to the prevailing holistic definition of health and the role attributed to supernatural agents i n illness aetiology. While outlining points of convergence and divergence in the recodification of rituals, this article highlights their therapeutic objectives and the centrality of healing in the newly emerged cults. It is argued that the political and sex antagonism model proposed by ‘deprivation theories’ is inadequate to explain the changing modalities of spirit possession and its persistence on the African scene. Independent healing movements should be recognised as an important health resource where rural and urban Africans seek relief from a wide range of organic and mental illnesses, personal misfortunes, and stressful life situations.

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van der Walt, Bennie J. "CULTURE, WORLDVIEW AND RELIGION." Philosophia Reformata 66, no. 1 (December 2, 2001): 23–38. http://dx.doi.org/10.1163/22116117-90000210.

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Why is a Reformational philosophy needed in Africa? It is necessary, because something is missing in African Christianity. Most Western missionaries taught Africans a “broken” or dualistic worldview. This caused a divorce between traditional culture and their new Christian religion. The Christian faith was perceived as something remote, only concerned with a distant past (the Bible) and a far-away future (heaven). It could not become a reality in their everyday lives. It could not develop into an all-encompassing worldview and lifestyle. Because Reformational philosophy advocates the Biblical, holistic approach of a comprehensive worldview, it is welcomed on our continent. It contains a healing and liberating message to our bleeding and lost continent. What Africans, however, neither want nor can afford, is an ivory tower philosophy, playing intellectual games; a philosophy which does not do or change anything. They want a philosophy which is a “marriage” between abstract ideas and the facts on the ground. They need a Christian philosophy with compassion that may even contribute to the alleviation of their poverty!

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Prinsloo, G., J. C. Viljoen, and C. P. Du Plooy. "NITROGEN FERTILISER REQUIREMENTS OF THE SOUTH AFRICAN MEDICINAL PLANT LEONOTIS LEONURUS USED IN TRADITIONAL HEALING PRACTICES." Acta Horticulturae, no. 925 (December 2011): 221–28. http://dx.doi.org/10.17660/actahortic.2011.925.32.

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Flint, Adrian. "Traditional Healing, Biomedicine and the Treatment of HIV/AIDS: Contrasting South African and Native American Experiences." International Journal of Environmental Research and Public Health 12, no. 4 (April 20, 2015): 4321–39. http://dx.doi.org/10.3390/ijerph120404321.

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Gulumian, Mary, Ewura Seidu Yahaya, and Vanessa Steenkamp. "African Herbal Remedies with Antioxidant Activity: A Potential Resource Base for Wound Treatment." Evidence-Based Complementary and Alternative Medicine 2018 (November 22, 2018): 1–58. http://dx.doi.org/10.1155/2018/4089541.

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The use of traditional herbal remedies as alternative medicine plays an important role in Africa since it forms part of primary health care for treatment of various medical conditions, including wounds. Although physiological levels of free radicals are essential to the healing process, they are known to partly contribute to wound chronicity when in excess. Consequently, antioxidant therapy has been shown to facilitate healing of such wounds. Also, a growing body of evidence suggests that, at least, part of the therapeutic value of herbals may be explained by their antioxidant activity. This paper reviews African herbal remedies with antioxidant activity with the aim of indicating potential resources for wound treatment. Firstly, herbals with identified antioxidant compounds and, secondly, herbals with proven antioxidant activity, but where the compound(s) responsible for the activity has not yet been identified, are listed. In the latter case it has been attempted to ascribe the activity to a compound known to be present in the plant family and/or species, where related activity has previously been documented for another genus of the species. Also, the tests employed to assess antioxidant activity and the potential caveats thereof during assessment are briefly commented on.

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Mendu, Elvis, and Eleanor Ross. "Biomedical healthcare and African traditional healing in the management of HIV and AIDS: complimentary or competing cosmologies?" African Journal of AIDS Research 18, no. 2 (April 3, 2019): 104–14. http://dx.doi.org/10.2989/16085906.2019.1619600.

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Abdullah, Md Abu Shahid. "Healing Trauma and Reasserting Identity through Remembrance in Joanne Fedler’s The Dreamcloth." Prague Journal of English Studies 6, no. 1 (July 26, 2017): 79–92. http://dx.doi.org/10.1515/pjes-2017-0005.

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Abstract The aim of this article is to analyse the role of memory in generating, transmitting and coming to terms with trauma, and the importance of exploring history, and talking about and sharing traumatic events in the process of healing in Joan Fedler’s The Dreamcloth (2005). In the novel, Maya’s memories of her unrequited lesbian relationship with her beloved Rochel, oppression by the traditional structures of her family and Jewish community, her forced marriage with Yankel, and her being raped by him are responsible for her trauma on a personal level, whereas her forced relocation to South Africa in order to flee from the Holocaust is responsible for her trauma on a communal level. Mia, the protagonist and the grand-daughter of Maya, suffers from the transgenerational trauma of her grandmother, is haunted by her ghost, and also symbolically represents the traumatized Jewish community. She cannot relate to her own Jewish South African identity and thus tries to avoid being reminded of her historical background. Mia recovers from her trauma by exploring her history, solving the riddles of the past and sharing the traumatic memories of the past.

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Varani, Nicoletta, Anna Siri, and Enrico Bernardini. "Culture, health and well-being sit in places. Impact of COVID-19 on the African Society: geo-anthropological perspectives." Geopolitical, Social Security and Freedom Journal 3, no. 2 (December 1, 2020): 65–103. http://dx.doi.org/10.2478/gssfj-2020-0013.

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Abstract Through an interdisciplinary contribution, the authors intend to propose an updated framework of the progress of the COVID-19 pandemic on the African continent and some critical reflections on various geopolitical and geo-anthropological aspects concerning the new vulnerabilities associated with the pandemic crisis in Africa and the importance of culture and its effects on well-being and health. The pandemic seems to have hit the African continent much less severely than the rest of the world, with a mortality index (2,4%) lower than the global one (3,5%). The spread of the virus in this geographical area is largely underestimated because health care facilities do not have the tracking power that rich countries have, several factors show how Africa is managing to counter the impact of the pandemic. One reason could be the intervention of the immune capacity of a population exposed in the recent past to numerous other infections that could have stimulated greater protection, both in terms of innate and acquired immunity. The dispersion of the rural population, which represents the majority of the African population (43%), could act as a geographical barrier to the virus. It is a complex picture where there are feelings of distrust between the institutions and the population on the management of the pandemic and the circulation of an excessive amount of data that creates confusion. In the African context, the need to understand the relationship between culture and health becomes fundamental. If the role of cultural values is underestimated, the positive potential of culture as a critical element for maintaining and improving health is negated. According to the World Health Organization, traditional medicine is the cornerstone of health care or its complement in the countries where community membership is most deeply rooted. In Africa, the World Health Organisation estimates that 85% of the population uses it because it is more widespread and accessible than traditional healing systems. Only one form of contagion travels faster than a virus. And that’s fear. Dan Brown

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Marovic, Zana. "Cross-cultural indigenous training: The South African experience." Culture & Psychology 26, no. 3 (February 28, 2020): 605–21. http://dx.doi.org/10.1177/1354067x20908529.

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In this paper, the author explores the relevance of indigenous training from a cross-cultural perspective. We start by examining the broader context of traditional Western psychology and its relevance in a multicultural society. A brief description of the indigenous paradigm is followed by a discussion of differences between Western and indigenous psychology, and a proposal of cultural eclecticism as a potential frame for their integration. Next, we discuss the South African context in relation to comparative-cultural aspects of medical and psychological services. The author’s clinical experience informs her increased awareness of culturally inadequate service at the state hospital, developing curiosity about African indigenous healing, and subsequent encounters and collaboration with African traditional healers. Ultimately, the author develops culturally sensitive training that explores cultural biases and generates cross-cultural knowledge and competence. In conclusion, the author advocates that in the area of globalisation and multicultural societies, psychological training and clinical practice, should include dialogue and facilitate collaboration between Western and indigenous knowledge, hopefully leading to a more holistic and culturally inclusive service to a population of different backgrounds. Such collaboration and integration of Western and indigenous knowledge may be a source of professional stimulation as well as a benefit to health-care consumers.

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Asamoah-Gyadu, J. Kwabena. "Of 'Sour Grapes' and 'Children's Teeth': Inherited Guilt, Human Rights and Processes of Restoration in Ghanaian Pentecostalism." Exchange 33, no. 4 (2004): 334–53. http://dx.doi.org/10.1163/1572543042948295.

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AbstractThe rise of the Pentecostal/Charismatic movement in African countries like Ghana has inspired new ways of dealing with the challenges of life. A critical area of operation for the movement is the 'healing and deliverance' ministry. One of its main aims is to help people deal with inherited guilt through rituals for healing the past. The worldview of mystical causality that underlies a system of shrine slavery among the Ewe of Ghana called Trokosi, offer one example from traditional religions, of how such traditional institutions may stigmatise victims and generations after them, sometimes perpetually. Vestiges of such stigmatisation still remain even in places where shrine slavery has been abolished by law. In keeping with the prophetic declaration by Ezekiel that the sins of the fathers shall no more be visited on their children (Ezekiel 18), the Pentecostal/Charismatic ministry of 'healing and deliverance' provides a Christian ritual context in which the enslaving effects of generational curses resulting from the sins of one's ancestry may be broken. Pentecostals believe that it is through the 'deliverance' that the born again Christian may experience fullness of life in Christ.

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Lebaka, Morakeng Edward Kenneth. "Ethnographic Research of the use of Music in Healing as a Cultural Phenomenon in Greater Sekhukhune District Municipality, Limpopo Province in South Africa." DIALOGO 7, no. 2 (June 30, 2021): 60–66. http://dx.doi.org/10.51917/dialogo.2021.7.2.5.

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This study investigates the relationship between music and healing in the African context, as well as the relationship between music, culture, and identity. Since the traditional approach to music-making makes it a part of the institutional life of the Bapedi community, among the Bapedi people, the music itself was and is thought to enable communication with the living-dead, often inducing ancestral spirit possession, ‘causing the spirits to descend’. We observe in this study how traditional healers in the Greater Sekhukhune District Municipality express their emotions through music, and how they use music for regulating their emotions during malopo religious rituals. The main goal of the study was to examine how these emotions relate to traditional healers’ mental health and wellbeing. A range of data collection and analysis were employed in this study. The research employed a naturalistic approach and the primary source for data collection was oral interviews. The data was collected through video recordings of malopo religious rituals, interviews, and observations. Relationships between music, expression, and movement, as well as music, culture, and identity were elucidated. The results have demonstrated that during the dance itself, the healing power of the dance, is shown by both the trainees and their traditional healers, for example, during malopo ritual, after reaching a state of trance, they become spiritually healed. Villagers who witnessed the dance and participated only as an audience, also indicated a feeling of wellbeing after participating in the malopo ritual. The study has revealed that music is an integral part of the Bapedi culture and heritage. Furthermore, it was found that malopo ritual is a performance for appeasing possessing ancestral spirits such as those of the traditional healers and their trainees, which may cause illness if displeased, but on the other hand, may empower the traditional healers to execute the healing process. The research suggests that malopo ritual binds the people to their ancestors (the ancestral realm) and also provides healing therapy. Songs are sung and recited in order to create harmony between the living and the living-dead.

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OSSEO-ASARE, ABENA DOVE. "WRITING MEDICAL AUTHORITY: THE RISE OF LITERATE HEALERS IN GHANA, 1930–70." Journal of African History 57, no. 1 (February 12, 2016): 69–91. http://dx.doi.org/10.1017/s0021853715000742.

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AbstractFor generations, healers sustained medical knowledge in African communities through oral communication. During the twentieth century, healers who learned to read and write used literacy as a vehicle for establishing medical authority. In particular, literate healers lobbied colonial and national governments for recognition, wrote medical guidebooks, advertised in African newspapers, and sent letters to other healers to organise their profession. This article examines the case of literate healers in colonial and postcolonial Ghana living near the twin port cities of Sekondi and Takoradi. There, an early organisation of ‘Scientific African Herbalists’ and later, the ‘Ghana Psychic and Traditional Healing Association,’ used literacy to reclaim the public's trust in their medical expertise. An examination of literacy shows historical avenues for professional formation and the continued quest for medical legitimacy and respectability.

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Sun Kim. "A Study on The Religious Experiences in Traditional Society of Akans – Focus on Healing in African Independent Churches -." Studies in Religion(The Journal of the Korean Association for the History of Religions) 76, no. 1 (March 2016): 113–43. http://dx.doi.org/10.21457/kars.76.1.201603.113.

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Kaunda, Chammah Judex. "‘The Ngabwe Covenant’ and the Search for an African Theology of Eco-Pneumato-Relational Way of Being in Zambia." Religions 11, no. 6 (June 3, 2020): 275. http://dx.doi.org/10.3390/rel11060275.

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This study explores the ways in which the born-again traditional leaders in Zambia are redefining neo-Pentecostal interaction with nonhuman creation. It demonstrates their attempts to rapture new religious imaginations in interstitial spaces between neo-Pentecostalism and Africa’s old spiritual systems. Since eco-spirituality is foundational to most African traditional institutions, some born again traditional leaders are forced to search for contextualized forms of neo-Pentecostalism to form new collective expressions of the spirituality of healing and reconciliation of all things. Grounded in the third space translation approach, this study analyzes ‘The Ngabwe Covenant’ which was made by the late neo-Pentecostal clergy and later traditional leader Ngabwe upon his inauguration as the traditional leader of Lamba-Lenje-and–Lima people of Central Province in Zambia. The study argues that Chief Ngabwe attempted to translate neo-Pentecostal spirituality through a traditional spiritual system of eco-relationality. In so doing, neo-Pentecostal spirituality and traditional religio-cultural heritages found new meaning and home within the hybridized (new) religious space. The study underlines that the resultant religious view which could be described as an African theology of eco-pneumato-relational way of being was envisioned as a new spiritual foundation for the Ngabwe kingdom. The article concludes that Rev. TL. Ngabwe’s theology of Spirit’s indwelling of the natural world is a critical contribution to neo-Pentecostal search for life-giving interactions between human and nonhuman creation.

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Grundmann, Christoffer. "Healing as a Missiological Challenge." Mission Studies 3, no. 1 (1986): 57–62. http://dx.doi.org/10.1163/157338386x00295.

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AbstractThe formal approbation of the study project "The Church as a Healing Community" by I.A.M.S. Executive Committee (see: Mission Studies No. 5, Vol. III-1, 1986, p. 77) sets the scene for missiologists to embark upon the whole issue of healing on a large scale. It is hoped that by tapping the resources of the international, ecumenical and cross-cultural membership of the association the long felt need can be met to adequately respond to the challenge healing puts before us not only by the new religious movements all over the world and by the traditional societies, but also by the African Independent Churches and the charismatic movement within the established churches. There do exist monographs on several aspects of healing from nearly all over the world of course. But mostly they are concerned with a particular technique or with the health system and healing methods of a certain ethnic group. When it comes to missiology the phenomenon of healing outside the Christian fold often is looked at as something demoniac which as such has to be refused for the sake of the gospel. The only more recent missiological thesis I came across so far addressing the issue in a broader sense is Harold E. Dollar's "A Cross-Cultural Theology of Healing" (1980, Fuller) which actually tries to develop a cross-cultural liturgy or model of healing instead of a theology. This article tries to identify some of the most relevant issues any qualified study of the matter in question has to pay attention to.

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Moteetee, A., and B. E. Van Wyk. "The medical ethnobotany of Lesotho: a review." Bothalia 41, no. 1 (December 13, 2011): 209–28. http://dx.doi.org/10.4102/abc.v41i1.52.

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Traditional healing in Lesotho is reviewed, focusing on four aspects: 1, cultural practices; 2, traditional health care practitioners; 3, dosage forms; 4, the materia medica. Cultural practices are strongly associated with the belief that intangible forces are responsible for human happiness and misery. A total of 303 plant species are used medicinally (including 25 alien species), representing eight pteridophyte and 75 angiosperm families, of which the most important are Asteraceae, Fabaceae, Hyacinthaceae, Apocynaceae, Scrophulariaceae, Lamiaceae and Poaceae. Dicoma anomala (used mainly for digestive ailments) and Artemisia afra (used mainly for respiratory ailments) appear to be the best known and most widely used medicinal plants amongst a total of 37 species that have been cited four or more times in the literature. About 50 species are variously employed for magic and sorcery. There are no new species records but 36 new uses are reported. Our conclusion is that the medicinal plants of Lesotho are relatively well recorded and that this review will allow detailed comparisons with other African healing cultures.

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van Vuuren, S. F., and A. M. Viljoen. "In vitro evidence of phyto-synergy for plant part combinations of Croton gratissimus (Euphorbiaceae) used in African traditional healing." Journal of Ethnopharmacology 119, no. 3 (October 2008): 700–704. http://dx.doi.org/10.1016/j.jep.2008.06.031.

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Journal articles on the topic 'African traditional healing'

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