Relevant bibliographies by topics / Healers – Ghana

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Healers – Ghana'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Healers – Ghana"

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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 (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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Steinhorst, Jonathan, Leslie Mawuli Aglanu, Sofanne J. Ravensbergen, et al. "‘The medicine is not for sale’: Practices of traditional healers in snakebite envenoming in Ghana." PLOS Neglected Tropical Diseases 15, no. 4 (2021): e0009298. http://dx.doi.org/10.1371/journal.pntd.0009298.

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Background Snakebite envenoming is a medical emergency which is common in many tropical lower- and middle-income countries. Traditional healers are frequently consulted as primary care-givers for snakebite victims in distress. Traditional healers therefore present a valuable source of information about how snakebite is perceived and handled at the community level, an understanding of which is critical to improve and extend snakebite-related healthcare. Method The study was approached from the interpretive paradigm with phenomenology as a methodology. Semi-structured interviews were conducted with 19 traditional healers who treat snakebite patients in two rural settings in Ghana. From the Ashanti and Upper West regions respectively, 11 and 8 healers were purposively sampled. Interview data was coded, collated and analysed thematically using ATLAS.ti 8 software. Demographic statistics were analysed using IBM SPSS Statistics version 26. Findings Snakebite was reportedly a frequent occurrence, perceived as dangerous and often deadly by healers. Healers felt optimistic in establishing a diagnosis of snakebite using a multitude of methods, ranging from herbal applications to spiritual consultations. They were equally confident about their therapies; encompassing the administration of plant and animal-based concoctions and manipulations of bite wounds. Traditional healers were consulted for both physical and spiritual manifestations of snakebite or after insufficient pain control and lack of antivenom at hospitals; referrals by healers to hospitals were primarily done to receive antivenom and care for wound complications. Most healers welcomed opportunities to engage more productively with hospitals and clinical staff. Conclusions The fact that traditional healers did sometimes refer victims to hospitals indicates that improvement of antivenom stocks, pain management and wound care can potentially improve health seeking at hospitals. Our results emphasize the need to explore future avenues for communication and collaboration with traditional healers to improve health seeking behaviour and the delivery of much-needed healthcare to snakebite victims.
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Kwame, Abukari. "Integrating Traditional Medicine and Healing into the Ghanaian Mainstream Health System: Voices From Within." Qualitative Health Research 31, no. 10 (2021): 1847–60. http://dx.doi.org/10.1177/10497323211008849.

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In this study, I employed interpretive ethnographic qualitative design to explore perceptions of and proposals from traditional healers, biomedical practitioners, and health care consumers regarding integrating traditional medicine and healing in Ghana. Data were gathered through focus groups, in-depth individual interviews, and qualitative questionnaires and analyzed thematically. The results revealed positive attitudes toward integrating traditional medicine in Ghana and a discursive discourse of power relations. The power imbalance between biomedical and traditional practitioners regarding what integrative models to adopt is sanctioned by formal education and institutional structure. As a result, multiple approaches for integration were made, including patient co-referrals, collaborations between biomedical and traditional medical practitioners, and creating a unit for traditional medicine and healers at the outpatients’ department for patients to choose either biomedicine or traditional medicine. Incorporating aspects of traditional healing in the training of biomedical practitioners and creating a space for knowledge sharing were also proposed. These integrative models reflected the distinctive interests of healers and biomedical practitioners. Considering these findings, I recommended policy options for consideration toward achieving an integrative health care system in Ghana.
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Tabi, M. M., M. Powell, and D. Hodnicki. "Use of traditional healers and modern medicine in Ghana." International Nursing Review 53, no. 1 (2006): 52–58. http://dx.doi.org/10.1111/j.1466-7657.2006.00444.x.

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Yaro, Peter Badimak, Emmanuel Asampong, Philip Teg-Nefaah Tabong, et al. "Stakeholders’ perspectives about the impact of training and sensitization of traditional and spiritual healers on mental health and illness: A qualitative evaluation in Ghana." International Journal of Social Psychiatry 66, no. 5 (2020): 476–84. http://dx.doi.org/10.1177/0020764020918284.

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Background: Prayer camps and traditional healers have emerged recently as alternative sources of mental health care in Ghana. To increase their knowledge and collaboration between formal and informal mental health care providers, training and sensitization was organized for them. Aims: This study aimed at assessing beneficiaries’ views about the impact of this intervention. Methods: We adopted narrative approach to qualitative enquiry using purposive sampling strategy to recruit formal and informal mental health care providers in Ghana for an in-depth interview. We analyzed the data thematically using QSR NVivo 12. Results: Participants enhanced their knowledge about mental health and illness. They reported increased collaboration between formal and informal health care providers. Community psychiatric nurses (CPNs) give injections to patients instead of chaining and using shackles as was initially practiced. There are also regular visits by CPNs to traditional and spiritual healers to discuss the care of the mentally ill patients in their facilities. Conclusion: There has been an increased collaboration among healers of mental illness resulting in quick recovery of patients who seek care at traditional and spiritual healers. There is also abolition of chaining and using of shackles by these healers, with increasing respect for the human rights of patients.
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Read, Ursula M. "Rights as Relationships: Collaborating with Faith Healers in Community Mental Health in Ghana." Culture, Medicine, and Psychiatry 43, no. 4 (2019): 613–35. http://dx.doi.org/10.1007/s11013-019-09648-3.

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AbstractThis paper explores the ways in which mental health workers think through the ethics of working with traditional and faith healers in Ghana. Despite reforms along the lines advocated by global mental health, including rights-based legislation and the expansion of community-based mental health care, such healers remain popular resources for treatment and mechanical restraint and other forms of coercion commonplace. As recommended in global mental health policy, mental health workers are urged to form collaborations with healers to prevent human rights abuses and promote psychiatric alternatives for treatment. However, precisely how such collaborations might be established is seldom described. This paper draws on ethnographic research to investigate how mental health workers approach working with healers and the moral imagination which informs their relationship. Through an analysis of trainee mental health workers’ encounters with a Prophet and his patients, the paper reveals how mental health workers attempt to negotiate the tensions between their professional duty of care, their Christian faith, and the authority of healers. I argue that, rather than enforcing legal prohibitions, mental health workers seek to avoid confrontation and manouver within existing hierarchies, thereby preserving sentiments of obligation and reciprocity within a shared moral landscape and established forms of sociality.
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Adu-Gyamfi, Samuel, Abubakar Teikillah, Ali Yakubu Nyaaba, Mariama Marciana Kuusaana, Benjamin Dompreh Darkwa, and Lucky Tomdi. "Muslim Healers and Healing: An Ethnographic Study of Aboabo Community of Ghana." International Journal of Modern Anthropology 2, no. 14 (2020): 291–316. http://dx.doi.org/10.4314/ijma.v2i14.4.

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Societies that have accepted Islam have blended their native culture with what was, rightly and wrongly, linked to Islam. Here, we present an example of this combination concerning traditional healing processes in Muslim societies. Focusing on the Aboabo community, we did an ethnographic study of healing processes and rites used by healers and further discussed the rites, practices, contributions and challenges of Muslim traditional healing in the community. Based on a qualitative research approach, the current study uses both theories of diffusionism and syncretism and empirical evidence to highlight the mode of treating some diseases using medicinal plants and rituals including prayers and Qur‟an verses recommended in ancient narrations received from earlier Muslim societies (particularly Arab societies). Although Muslim traditional healers are nearly disappearing from many contemporary Muslim societies, the continuation of their presence in some societies such as Aboabo is partly related to the standard of living of the people. The know-how of these healers is mainly limited to their native traditions, some principles of Islam and related questionable narrations. The activities of Muslim traditional practice have remained archaic, often questionable and/or unhygienic despite Islam‟s exhortation of its believers to respect, among other things, cleanliness and hygiene, and especially to increasingly develop their knowledge in major areas such as those concerning medicine and anthropology. Finally, we realized that although the idea of modernization of Muslim traditional healing in Ghana is expressed in some local discourses, it remains at the periphery. Keyword: Muslim, Islam, Aboabo community, Healing, Muslim healers, Traditional Medicine, Cultures
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Wodah, Daniel, and Alex Asase. "Ethnopharmacological use of plants by Sisala traditional healers in northwest Ghana." Pharmaceutical Biology 50, no. 7 (2012): 807–15. http://dx.doi.org/10.3109/13880209.2011.633920.

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van der Watt, Alberta S. J., Gareth Nortje, Lola Kola, et al. "Collaboration Between Biomedical and Complementary and Alternative Care Providers: Barriers and Pathways." Qualitative Health Research 27, no. 14 (2017): 2177–88. http://dx.doi.org/10.1177/1049732317729342.

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We examined the scope of collaborative care for persons with mental illness as implemented by traditional healers, faith healers, and biomedical care providers. We conducted semistructured focus group discussions in Ghana, Kenya, and Nigeria with traditional healers, faith healers, biomedical care providers, patients, and their caregivers. Transcribed data were thematically analyzed. A barrier to collaboration was distrust, influenced by factionalism, charlatanism, perceptions of superiority, limited roles, and responsibilities. Pathways to better collaboration were education, formal policy recognition and regulation, and acceptance of mutual responsibility. This study provides a novel cross-national insight into the perspectives of collaboration from four stakeholder groups. Collaboration was viewed as a means to reach their own goals, rooted in a deep sense of distrust and superiority. In the absence of openness, understanding, and respect for each other, efficient collaboration remains remote. The strongest foundation for mutual collaboration is a shared sense of responsibility for patient well-being.
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Amoah, Solomon K. S., Louis Pergaud Sandjo, Maria Luiza Bazzo, Silvana N. Leite, and Maique Weber Biavatti. "Herbalists, traditional healers and pharmacists: a view of the tuberculosis in Ghana." Revista Brasileira de Farmacognosia 24, no. 1 (2014): 89–95. http://dx.doi.org/10.1590/0102-695x2014241405.

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Dissertations / Theses on the topic "Healers – Ghana"

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Sakyi-Addo, Isaac. "Traditional Medicine: a Blessing or Bane? The Case of Ghana." Thesis, University of North Texas, 1996. https://digital.library.unt.edu/ark:/67531/metadc278656/.

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The study examines the socio-demographic characteristics of Traditional Medical Practitioners in Ghana. Their attitudes towards collaboration with biomedical practitioners, their associations, and regulation is also discussed. Data for the study was obtained from a Survey of Traditional Medical Practitioners in Ghana.
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Ouedraogo, Wendkouni Adelphe Sabine. "Étude comparée de l’intégration juridique de la tradimédecine dans les systèmes de santé publique en Afrique de l’Ouest : les cas du Ghana et du Burkina Faso." Thesis, Aix-Marseille, 2019. http://www.theses.fr/2019AIXM0009.

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La médecine et la pharmacopée traditionnelles ouest-africaine constituent encore aujourd'hui, l'unique moyen de prise en charge des maladies pour des milliers de personnes vivant en zone rurale et même en zone urbaine. Cette réalité est souvent présentée comme découlant uniquement de la faiblesse du système allopathique de santé, cependant, elle peut être le fruit d'un choix socioculturel. En effet, les conceptions traditionnelles des maladies, c’est-à-dire la distinction entre maladies naturelles et maladies provoquées influencent encore le choix thérapeutique dans les communautés africaines surtout en zone rurale. Pendant longtemps, ce retour à la médecine et à la pharmacopée traditionnelle s'est fait sans la mise en place des mesures d'encadrement et d'accompagnement nécessaires. Ce qui engendre d’énormes risques sanitaires. De plus, la multiplication des bio-prospections sans contrôle des États a conduit à une forte croissance des appropriations illicites des savoirs tradimédicaux. Cet état des faits a fait émerger au sein des institutions internationales compétentes de nouvelles questions : celles des droits des communautés locales et autochtones sur leurs ressources et leurs savoirs tradimédicaux associés, et la nécessité de la construction d'un système équitable d'exploitation des ressources et des savoirs médicaux traditionnels à des fins de recherches et de développement. Les États burkinabè et ghanéen ont, pour pallier ces difficultés, adopté des législations encadrant les pratiques traditionnelles de soins ainsi que la production et la mise sur leurs marchés nationaux de médicaments traditionnels et néo traditionnels
Traditional medicine and pharmacopeia are still nowadays for thousands of people in West Africa, the unique healthcare solution. If this fact is often considered as arising solely from the weakness of the allopathic health system, it could also be a result of socio-cultural choices. Indeed, people especially in rural areas are strongly influenced by traditional vision and beliefs about diseases’ origins, which could have natural or induced causes in this traditional conception. For a long time, this resort to traditional medicine was done without the supervision and support of the appropriate measures and regulations. This has generated high public healthcare risks. Moreover, the multiplication of bioprospection’s without states control has led to a sharp increase in illicit appropriation of traditional medicine knowledge for the purposes of pharmaceutical innovation. This has created new issues in the South, especially about local populations’ intellectual property on their traditional knowledge. Highlighting these facts has raised new concerns within the competent international and regional institutions: the need of protection for local and indigenous communities’ rights over their genetic resources and associated tradimedical knowledge, and the need of building a fair system of exploitation of resources and medical indigenous knowledge for purposes of research and development. The Burkinabe and Ghanaian states have, in order to overcome these issues, adopted legislations to regulate traditional care practices as well as the production and placement on their national markets of traditional and neo-traditional medicines
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Books on the topic "Healers – Ghana"

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University of Ghana. Institute of African Studies, ed. Research materials on traditional medicine in the Nzema area (Ghana). Institute of African Studies, University of Ghana, 2011.

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Voices of affliction: Aspects of traditional healing and their impact on Akan families in Ghana. Köppe, 2004.

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Ventevogel, Peter. Whiteman's Things: Training and Detraining Healers in Ghana. Het Spinhuis, 1996.

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Konadu, Kwasi. Our Own Way in This Part of the World: Biography of an African Community, Culture, and Nation. Duke University Press, 2019.

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Our Own Way in This Part of the World: Biography of an African Community, Culture, and Nation. Duke University Press, 2019.

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Konadu, Kwasi. Our Own Way in This Part of the World: Biography of an African Community, Culture, and Nation. Duke University Press, 2019.

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Book chapters on the topic "Healers – Ghana"

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Fink, Helga, and Marcel Schutgens. "Die traditionelle Medizin, Eckpfeiler der Gesundheitsversorgung in Ghana? Ein Projektbericht aus Dormaa-Ahenkro im südlichen Ghana." In Traditionelle Heilkundige — Ärztliche Persönlichkeiten im Vergleich der Kulturen und medizinischen Systeme / Traditional Healers — Iatric Personalities in Different Cultures and medical Systems. Vieweg+Teubner Verlag, 1986. http://dx.doi.org/10.1007/978-3-663-13901-0_18.

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Costa-Font, Joan, and Azusa Sato. "Cultural Attitudes and the “Traditional Medicines Paradox”: Evidence from Ghana and the Philippines." In Social Economics. The MIT Press, 2017. http://dx.doi.org/10.7551/mitpress/9780262035651.003.0011.

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Traditional medicines continue to be widely used worldwide despite the increasing availability of modern medicines. We term this phenomenon the ‘traditional medicines paradox’. We investigate a potential explanation for such a paradox, namely the presence of ‘entrenched cultural beliefs’ in explaining continued use. As such, this paper draws upon unique data collected in Ghana to examine the impact of 6 attitudes towards traditional medicines and healers on utilisation. To further test the importance of attitudes, we look at data from the Philippines. In both cases, cultural attitudes such as perceived healer knowledge, trust, belief in ability to cure, and acceptability are found to be significantly associated with utilisation. Hence it is unlikely that traditional medicines will be supplanted simply by increasing access to modern drugs as they are not perceived to be substitutes and the systems exhibit divergent logic.
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Senah, Kodjo. "The Unending ‘Tug-of-war’ between the State and Traditional Healers in Ghana." In The Challenge of African Potentials. Langaa RPCIG, 2020. http://dx.doi.org/10.2307/j.ctv10h9fs0.13.

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Parker, John. "Northern Frontiers." In In My Time of Dying. Princeton University Press, 2021. http://dx.doi.org/10.23943/princeton/9780691193151.003.0018.

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This chapter recounts the early life and death of Gandah, a naa or 'chief', of Birifu, a dispersed settlement of traditional mud-walled compounds located near the bank of the Black Volta River in the northwestern corner of the Northern Territories of the Gold Coast. It narrates the final stages of Gandah's life as a renowned healer and accumulator of ritual 'medicines'. The chapter investigates how Gandah's story encapsulated key themes in the history of death and the dead in the Northern Territories in the first half of the twentieth century. This was a region that was in many ways quite distinct from the Akan forest and Gold Coast to the south. Historically, connections between the Akan world and the peoples of the middle Volta savannas did exist. Yet in terms of ecology, culture and political structure, the savanna, as the Akan perceived it, was another realm. The chapter outlines the emergence of a complex of kingdoms forged by horse-riding migrants who from the fifteenth century entered the savannas of the Volta basin straddling present-day Burkina Faso and northern Ghana.
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Conference papers on the topic "Healers – Ghana"

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Badu Appiah, Isaac, Afrodita Marcu, and Anne Arber. "P35 Traditional healers and trusting communities in ghana: a constructivist grounded theory approach." In Crafting the future of qualitative health research in a changing world abstracts. British Medical Journal Publishing Group, 2019. http://dx.doi.org/10.1136/bmjopen-2019-qhrn.69.

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