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Relevant bibliographies by topics / Healing Traditional medicine Igbo (African people)

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Academic literature on the topic 'Healing Traditional medicine Igbo (African people)'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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Journal articles on the topic "Healing Traditional medicine Igbo (African people)"

1

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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2

Beyers, Jaco. "Appropriating spiritual help for traditional healing: why ancestors are needed." Pharos Journal of Theology, no. 102 (1) (June 2021). http://dx.doi.org/10.46222/pharosjot.102.111.

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This study investigates the use of traditional medicine by traditional healers in a South African context in the fight against Covid-19. Appropriating spiritual help in fighting the symptoms of the virus would be part of the treatment prescribed by traditional healers. This is not an evaluative study to judge whether traditional healing methods are valid or not. This is a descriptive exercise to show how traditional healers appropriate the help of the spiritual realm in the process of healing. Two different worldviews are discussed to indicate under which conditions the help of the spiritual realm is required in the healing process. The discussion of the porous and buffered worldviews provides insight into how people perceive their reality, and the influence of the spiritual realm in it. By describing how healing functions in an African (porous) worldview by adopting help from the spiritual realm, the importance of rituals as mediating actions, are emphasised. A porous worldview is not only found among African communities; several examples illustrate this. The conclusion drawn is that all illnesses and healing systems are culturally influenced, and one cannot be judged as being better or more efficacious than the other.

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3

Dangor, Tasneem, and Eleanor Ross. "Western and traditional medicine: Cultural beliefs and practices of South African Muslims with regard to Down Syndrome." South African Journal of Communication Disorders 53, no. 1 (December 31, 2006). http://dx.doi.org/10.4102/sajcd.v53i1.197.

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The aim of the study was to investigate the beliefs and practices of caregivers and traditional healers within the South African Muslim community regarding Down syndrome. An exploratory-descriptive research design was utilized which incorporated individual interviews with 10 caregivers of persons with Down syndrome as well as 10 traditional healers from the South African Muslim community. Common beliefs emanating from both groups relating to the cause of Down syndrome included the notion that this condition was genetic in origin and that such children were perceived to be gifts from God. Others attributed Down syndrome to a punishment from God or the result of curses from people. Treatment included the use of inscriptions from the Quraan, water that had been prayed over and herbal medicines. Some caregivers seemed reluctant to approach western health care professionals due to negative past experiences. The main reasons for consulting traditional healers were cultural beliefs and pressure from family members, their holistic approach and the personal nature of their interventions. Collaboration between allopathic medicine and traditional healing was advocated by almost all of the traditional healers. These findings underline the need for culturally sensitive rehabilitation practices in speech-language pathology and audiology; and collaboration between western health care practitioners and traditional healers.

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4

Pinkoane, MG, M. Greeff, and MJS Williams. "The patient relationship and therapeutic techniques of the South Sotho traditional healer." Curationis 28, no. 4 (September 28, 2005). http://dx.doi.org/10.4102/curationis.v28i4.1005.

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Until 1996 the practice of traditional healers was outlawed in South Africa and not afforded a legal position in the community of health care providers. In 1978 the World Health Organization (WHO) identified traditional healers as those people forming an essential core of primary health care workers for rural people in the Third World Countries. However in 1994 the new South African government identified traditional healers as forming an essential element of primary health care workers. It is estimated that 80% of the black population uses traditional medicine because it is deeply rooted in their culture, which is linked to their religion. The traditional healer shares with the patient a world view which is completely alien to biomedical personnel. Therapeutic techniques typically used in traditional healing conflict with the therapeutic techniques used in biomedicine. The patients’ perceptions of traditional healing, their needs and expectations, may be the driving force behind their continuous persistence to consult a traditional healer, even after these patients may have sought the therapeutic techniques of biomedical personnel. The operation of both systems in the same society creates a problem to both providers and recipients of health care. Confusion then arises and the consumer consequently chooses the services closer to her. The researcher aimed at investigating the characteristics of the relationship between the traditional healers and the patients, explored the therapeutic techniques that are used in the South Sotho traditional healing process, and investigated the views of both the traditional healers and the patients about the South -Sotho traditional healing process, to facilitate incorporation of the traditional healers in the National Health Care Delivery System. A qualitative research design was followed. Participants were identified by means of a non-probable, purposive voluntary sample. Data was collected by means of a video camera and semi-structured interviews with the six traditional healers and twelve patients, as well as by taking field notes after each session. Data analysis was achieved by means of using a checklist for the video recordings, and decoding was done for the interviews. A co-coder and the researcher analysed the data independently, after which three consensus discussions took place to finalise the analysed data. The researcher made conclusions, identified shortcomings, and made recommendations for application to nursing education, nursing research and nursing practice. The recommendations for nursing practice are reflected in the form of guidelines for the incorporation of the traditional healers in the National Health Care Delivery System.

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5

Loko, Laura Estelle Yêyinou, Sédami Medegan Fagla, Azize Orobiyi, Bienvenu Glinma, Joelle Toffa, Omédine Koukoui, Luc Djogbenou, and Fernand Gbaguidi. "Traditional knowledge of invertebrates used for medicine and magical–religious purposes by traditional healers and indigenous populations in the Plateau Department, Republic of Benin." Journal of Ethnobiology and Ethnomedicine 15, no. 1 (December 2019). http://dx.doi.org/10.1186/s13002-019-0344-x.

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Abstract Background Since ancient times, invertebrates have played an important role in the traditional medicine in many parts of the world. In south-eastern Benin, more specifically in the Plateau Department, invertebrates are widely used in folk medicine. However, studies on their therapeutic use has been neglected and their magical–religious purposes are poorly understood. The present study aims to document traditional knowledge related to the use of invertebrates for medicinal and magical–religious purposes by traditional healers and indigenous people of Plateau Department. Methods An ethno-sociological survey was conducted with 145 informants (80 traditional healers, 12 merchants of medicinal animals and 53 households) belonging to six ethnic groups, in 20 villages located in Plateau of Benin. Data were collected through the participatory rural appraisal method involving individual interviews and direct observations with semi-structured questionnaires. The collected data regarding various medicinal and magical–religious uses of invertebrates were analysed through informant consensus factor (ICF), use value (UV) and, fidelity level (FL). Results A total of 20 families and 38 species of invertebrates, distributed among 6 taxonomic categories, were found to be used to treat 50 different ailments. Insects occupied 64.7% of the total invertebrates listed. The African earthworm Eudrilus eugeniae K. and African giant snail Achatina achatina L. had the highest use values. The highest ICF value (1.0) was cited for diseases of the blood or blood-forming organs. A principal component analysis (PCA) revealed the influence of ethnic groups in the diseases treated with invertebrates. The highest FL (100%) was recorded for 12 invertebrate species treating various ailments. Most of invertebrate-based remedies were associated with plant species. The mode of administration was mainly oral and topical. Most of the invertebrate drugs were traditionally collected in nature or imported, mainly from Nigeria. In addition, 7 magical–religious practices are documented. Conclusions Our results reveal that several invertebrate species play an important role in healing practices and magical–religious rituals in the Plateau Department. We suggest further studies to confirm the presence of any bioactive compounds on invertebrate species use in traditional medicine. In addition, this study highlights the need for ecological investigations of these species, in order to develop strategies for their conservation and sustainable use.

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Dissertations / Theses on the topic "Healing Traditional medicine Igbo (African people)"

1

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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2

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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3

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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4

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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5

Mpono, Lindelwa Judith. "Traditional healing among the Nguni people." Thesis, 2007. http://hdl.handle.net/10413/1378.

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This study sought to ascertain the role that is played by traditional healers in healthcare delivery among the Nguni people of South Africa. Its objective is to ascertain who the traditional healers are, how they are trained for the profession, how they practice their profession including how people consult with them, how they gather information relevant to identify the problems of their clients, what interventions are put in place once health problems have are identified and generally the role traditional healers play in the wellbeing and upliftment of living conditions of their communities. Three traditional healers were interviewed and observed, generating important information for the study. The study found out that traditional healers are respected traditional or community leaders whose main contribution to the community is practicing healthcare delivery by which they bring well-being to the generality of the people. Traditional healers are called to their profession by their ancestors. The training of traditional healers is by apprenticeship with experienced renowned traditional healers and the training takes place between two and six years. Training takes place in the skills of diagnosis or the gathering of information, through observation, interviews, divination and the interpretation of dreams to arrive at a decision as to the probable healthcare needs or health problems of patients. Traditional healers are generally trained to be capable of identifying different kinds of problems affecting people, whether these be physical, mental or interpersonal relationship problems. Training in skills to intervene in health matters are provided including herbal medication, interpersonal interactions and as in group healing or ritual ceremonies as well as training in the skills of prevention of ill-health and promotion of health. Other skills in which traditional healers are trained include those of advocacy, mobilization and being custodians of the people's traditional culture. Traditional healers are generally trusted for their competency and the efficacy of their intervention strategies and this explains the reason for the people's generally positive behaviour tendency towards the utilization of traditional healer's services. Traditional healers generally bring about well- being to the people in their communities.
Thesis (M.Ed.) - University of KwaZulu-Natal, 2007.

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6

Titoce, Isaias Paulo. "Understanding Tsonga tradicional [i.e. traditional] medicine in the light of Jesus' healings." Thesis, 2002. http://hdl.handle.net/10413/3275.

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Religion and culture always go together. From the very first day a new person is brought out into this world, s/he starts learning how to live with her or his people, and starts learning their beliefs and values. The person grows up with this knowledge, and it forms a part of his/her life. These beliefs and values are unquestionable from the perspective of that person. They are accepted as natural and normative. If s/he, for example, is brought up in a culture in which kneeling is a form of showing respect, s/he will internalise this, and will always kneel when the act of showing respect is required. For another person who is brought lip in a different culture where standing lip, for example, is regarded as the way of showing respect, kneeling or sitting before a respected individual or occasion can be regarded by a such person as an impoliteness. As we can see, cultural values are subjective, and they are appropriate for the people of a specific culture in which they were fashioned and accepted as normative. What often happens is that when two different cultures meet there is a collision between them, and what often happens is that the one which is supported by power smashes the other and imposes its normative rules on it. When Christianity came to Africa, it was full charged by European way of viewing the world, and in its worldview, anything which was not within the European cultural nornlative frame, was something to get rid of Consciously or unconsciously, Christianity was used as a powerful tool for the West's cultural domination over Africans. The Church demonised African culture, and regarded it as a prototype of anti-Christianity. To become Christians, Africans were required to forsake their life style and assimilate the Western style of living. Things such as drums, xylophones, which were part of African culture, were associated with the demons and thus banned from the lives of the "faithful" African Christians. The memorial ceremonies, which were held for our ancestors, were understood as being a form of idolatry, whereas the church's memory of the saints was regarded as something very Christian. And, if the African culture and practices were abominable for the Western Christian missionaries, its traditional health care system was seen as the ultimate manifestation of the evil. [t is with the desire of reclaiming the legitimacy of African traditional health care system for Africans that 1 set out to examine healing from a cross-cultural perspective, and above all healing in the Bible, and specially Jesus' healings in order to see what is abominable with African traditional medicine.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

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7

Devenish, Annie. "Negotiating healing : the professionalisation of traditional healers in KwaZulu-Natal between 1985 and 2003." Thesis, 2003. http://hdl.handle.net/10413/4216.

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8

Bele, Grace Clementine. "The role of Christ as a source of healing powers in the traditional healing practices among the Zulu Catholics in the Mariannhill diocese." Thesis, 2012. http://hdl.handle.net/10413/8848.

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9

Osei, Mensah-Aborampah. "Witchcraft in the religion of the Hlubi of Qumbu: focusing on the issues of sickness and healing in the society." Thesis, 2003. http://hdl.handle.net/10500/1187.

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This research sought to investigate the impact of a belief in witchcraft as an explanation for all the ills in the Hlubi community and South African societies in general - which becomes a good tool for inadequate governments. Our approach in this study has been interdisciplinary and the utilization of comparative analysis and a combination of phenomenological and qualitative research models. Economic problems create social tensions and are manifested in various ways, including witchcraft craze. The Hlubi scenario found parallels in Europe and America. Witchcraft and ancestors are considered to be the main causes of diseases but nature and ecological or environmental dangers are other factors. Pragmatic and obvious response to such phobias is seen in the protective and preventive devices provided by isangoma, amaqhira, amaxhwere, inyanga and faith healers. It is hypothesized that as long as all existential needs exist in Hlubi society witchcraft will continue to be with us, perhaps forever.
Religious Studies & Arabic
DLITT ET PHIL (REL STUD)

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Books on the topic "Healing Traditional medicine Igbo (African people)"

1

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

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Health and healing in the Igbo society: Basis and challenges for an inculturated pastoral care of the sick. Frankfurt am Main: Lang, 2008.

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3

Ezeliora, Bernadette. Traditional medicine in Amesi. [Enugu: Cecta (Nig), 1994.

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4

Adibe, Gregory E. M. The complex features of Igbo traditional ogwu: Analysis and interpretation. Onitsha, Nigeria: Archdiocesan Secretariat, 2006.

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5

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

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6

Fink, Helga. Religion, disease, and healing in Ghana: A case study of traditional dormaa medicine. München: Trickster Wissenschaft, 1989.

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7

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

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8

The function of myth in Akan healing experience: A psychological inquiry into two traditional Akan healing communities. Uppsala: Dept. of Theology, Uppsala University, 1993.

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9

Milk, honey, and money: Changing concepts in Rwandan healing. Washington: Smithsonian Institution Press, 1992.

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10

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

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