Academic literature on the topic 'Spiritual faith healers'
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Journal articles on the topic "Spiritual faith healers"
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Higton, Naomi, Emma Grace Lewis, Richard Walker, and Richard Lee. "24 Understanding and management of terminal illness within tanzanian traditional medicine." BMJ Supportive & Palliative Care 8, no. 3 (September 2018): 368.3–369. http://dx.doi.org/10.1136/bmjspcare-2018-mariecurie.24.
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BackgroundPalliative care (PC) need in Africa is projected to rise by 300% over the next 20 years.1 Late presentation and poor community awareness of services are recognised challenges to effective healthcare delivery.2 3Traditional and faith healers (TFH) hold cultural importance and provide a significant proportion of primary healthcare in Africa.4 5 This project sought to explore their understanding and management of terminal illness with the aim of improving PC delivery through collaborations between TFH and allopathic services.MethodologyData were collected through semi-structured qualitative interviews with traditional healers (n=11) and faith healers (n=8) working within the Kilimanjaro region of Tanzania. Participants were recruited through convenience and purposive sampling. Interviews were audio-recorded and translated transcripts analysed by thematic analysis.FindingsAll TFH had experience of terminally ill and dying patients. Participants had a holistic approach to healthcare with themes of biological psychological social and spiritual factors identified throughout conceptualisation and management of both terminal illness and death. This also informed opinions towards collaboration seeing healthcare professionals and TFH holding different roles within these areas.ConclusionsThe overlap with allopathic explanatory models of health (i.e. the BioPsychoSocial model) provides positive grounds for future collaborations. TFH could complement allopathic PC services through culturally acceptable spiritual care perceived to be lacking in hospitals. Joint dialogue and education between practitioners is necessary to begin collaboration. A significant challenge to this is mistrust between traditional healers and faith healers. The findings merit further research into patient’s preferences and experiences of TFHs in terminal illness.References. Grant L, Downing J, Namukwaya E. Palliative care in Africa since 2005: Good progress but much further to go. BMJ Supportive & Palliative Care2011;1(2).. Harding R, et al. Current HIV/AIDS end-of-life care in sub-Saharan Africa: A survey of models services challenges and priorities. BMC Public Health2003;3(33).. Lewis EG, Oates LL, Rogathi J, Duinmaijer A, Shayo A, Megiroo S, Bakari B, Dewhurst F, Walker RW, Dewhurst M, Urasa S. ‘We never speak about death.’ Healthcare professionals’ views on palliative care for inpatients in Tanzania: A qualitative study. Palliat Support CareAugust 2017;22:1–14.. World Health Organisation. WHO: Traditional medicine strategy: 2014–2023 2013. Geneva: World Health Organisation Geneva.. Stanifer JW, et al. The determinants of traditional medicine use in Northern Tanzania: A mixed-methods study. PLoS One2015;10(4):e0122638.
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Nomfundo Mlisa, Lily Rose. "I am an igqirha (healer): phenomenological and experiential spiritual journey towards healing identity construction." Numen 22, no. 1 (February 11, 2020): 220–39. http://dx.doi.org/10.34019/2236-6296.2019.v22.29618.
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Traditional healers are acknowledged within their communities as possessing special insight, intuition knowledge and skills to connect and converse with the universe better than an ordinary person. African religions are endowed with a wide variety of traditional healers and healing practices, using diverse healing practices, symbolisms and interpretations relevant to the contextual setting of their cultures. Rooted in that diversified rich ecological heritage of the indigenous religions, are unique personal spiritual journeys that depict individual phenomenological and existential ways of constructing meaningful special spiritual healing identities. Healing identities are created and manifested in different socio-cultural, physical and spiritual abundant sacred spaces travelled by an initiate. This is an inborn gift from ancestors. The spiritual journey is abundantly infested by crisis and requires resilience, passion and faith. I give my personal phenomenological spiritual life journey in the traditional and spiritual quest for a holistically construed healing identity and proper individuation. The journey encompasses various stages with differentiated growth, maturity and competences to be acquired. The objective for this narrative is many fold. It is a response to various individual respondent experiences, questions and inquiries that I always receive from the conference audiences and unique feedback narratives from others who are either in the confusion stage or denial stage, yet they are aware they have a calling to accept. Ukuthwasa journey is briefly discussed and the historical ontology of ukuthwasa is mapped up. The discussion addresses the responses expected as evidence based results to confirm the reality of ukuthwasa and its value to the self, family and community at large. In conclude by highlighting, my own revelations and reflections on what could be done and how I finally achieved my healing identity and its relation to the universe at large.I am a fully-fledge trained igqirha, teacher, nurse and pastor. I practise as a Clinical psychologist and I have founded a prophesized church, a dream I had in 2001. I am also a founder of a community project for rural development at my village. All these achievements were shown to me by dreams and I followed my dreams under very challenging circumstances. I am from a family with a rich lineage of healers from both my paternal and maternal side, yet both became staunch Christian converts and ignored the cultural rites. To become a healer was not easy.
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Shaikh, Babar T., and Juanita Hatcher. "Complementary and Alternative Medicine in Pakistan: Prospects and Limitations." Evidence-Based Complementary and Alternative Medicine 2, no. 2 (2005): 139–42. http://dx.doi.org/10.1093/ecam/neh088.
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Despite all the marvelous advancements in modern medicine, traditional medicine has always been practiced. More than 70% of the developing world's population still depends on the complementary and alternative systems of medicine (CAM). Cultural beliefs and practices often lead to self-care or home remedies in rural areas and consultation with traditional healers. Evidence-based CAM therapies have shown remarkable success in healing acute as well as chronic diseases. Alternative therapies have been utilized by people in Pakistan who have faith in spiritual healers, clergymen,hakeems, homeopaths or even many quacks. These are the first choice for problems such as infertility, epilepsy, psychosomatic troubles, depression and many other ailments. The traditional medicine sector has become an important source of health care, especially in rural and tribal areas of the country. The main reasons for consulting a CAM healer is the proximity, affordable fee, availability, family pressure and the strong opinion of the community. Pakistan has a very rich tradition in the use of medicinal plants for the treatment of various ailments. It necessitates the integration of the modern and CAM systems in terms of evidence-based information sharing. The health-seeking behavior of the people especially in developing countries calls for bringing all CAM healers into the mainstream by providing them with proper training, facilities and back-up for referral. A positive interaction between the two systems has to be harnessed to work for the common goal of improving health of the people.
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Mutanana, Ngonidzashe. "Challenges Associated with Anti-epilepsy Medication and Use of Complementary or Alternative Medicines among People with Epilepsy in Rural Communities of Zimbabwe." Malaysian Journal of Medical and Biological Research 6, no. 2 (December 31, 2019): 77–84. http://dx.doi.org/10.18034/mjmbr.v6i2.475.
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The main objective of this study was to analyze challenges associated with anti-epilepsy medication and use of complementary or alternative medicines among people with epilepsy in rural communities of Zimbabwe. The study opted for qualitative research because it is culturally specific and data collected is contextually rich. The target population was people with epilepsy and caregivers of children with epilepsy and using a snowball sampling technique, a sample of 15 people with epilepsy and 5 caregivers of children with epilepsy was selected. The study purposively selected 2 traditional healers, 2 faith healers and 2 psychiatric nurses to have their insight on complementary and alternative medicines in the community and data was collected using face-to-face in-depth interviews. Findings revealed that anti-epilepsy medication is associated with a number of challenges in rural communities, chief among them that people with epilepsy are not informed about the side-effects of anti-epilepsy medication such as stomach upset, dizziness, blurred vision and sexual dysfunction. As a plateau to these anti-epilepsy medication side-effects, they make use of traditional and spiritual medicines either as complementary or alternative to anti-epilepsy medication. They are also facing challenges of Anti-Epilepsy Drugs shortages and long distances to health facilities and consequently, they opt for complementary or alternative medicines to sustain their livelihoods. The study recommends modern healthcare providers to supply people with epilepsy with adequate information on the side-effects of drugs. Healthcare providers must have enough information on complementary and alternative medicines. Traditional and faith healers must be accommodated in epilepsy treatment because of sociocultural aspects, and they too must be educated on the relevance of the modern healthcare system in epilepsy treatment. The study finally recommends a study on the multi-cultural approach of epilepsy management in Zimbabwe.
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Patel, V., T. Musara, T. Butau, P. Maramba, and S. Fuyane. "Concepts of mental illness and medical pluralism in Harare." Psychological Medicine 25, no. 3 (May 1995): 485–93. http://dx.doi.org/10.1017/s0033291700033407.
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SYNOPSISThe Focus Group Discussions (FGD) described in this paper are the first step of a study aiming to develop an ‘emic’ case-finding instrument. In keeping with the realities of primary care in Zimbabwe, nine FGD were held with 76 care providers including 30 village community workers, 22 traditional and faith healers (collectively referred to as traditional healers in this paper), 15 relatives of patients and 9 community psychiatric nurses. In addition to the general facets of concepts of mental illness, three ‘etic’ case vignettes were also presented.A change in behaviour or ability to care for oneself emerged as the central definition of mental illness. Both the head and the heart were regarded as playing an important role in the mediation of emotions. The types of mental illness described were intimately related to beliefs about spiritual causation. Angered ancestral spirits, evil spirits and witchcraft were seen as potent causes of mental illness. Families not only bore the burden of caring for the patient and all financial expenses involved, but were also ostracized and isolated. Both biomedical and traditional healers could help mentally ill persons by resolving different issues relating to the same illness episode. All case vignettes were recognized by the care providers in their communities though many felt that the descriptions did not reflect ‘illnesses’ but social problems and that accordingly, the treatment for these was social, rather than medical.The data enabled us to develop screening criteria for mental illness to be used by traditional healers and primary care nurses in the next stage of the study in which patients selected by these care providers on the grounds of suspicion of suffering from mental illness will be interviewed to elicit their explanatory models of illness and phenomenology.
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Odinka, Paul Chigozie, A. C. Ndukuba, R. C. Muomah, M. Oche, M. U. Osika, M. O. Bakare, A. O. Agomoh, and R. Uwakwe. "Positive and negative symptoms of schizophrenia as correlates of help-seeking behaviour and the duration of untreated psychosis in south-east Nigeria." South African Journal of Psychiatry 20, no. 4 (November 30, 2014): 6. http://dx.doi.org/10.4102/sajpsychiatry.v20i4.536.
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<p><strong>Background.</strong> Duration of untreated psychosis (DUP) has been widely recognised in recent years as a potentially important predictor of illness outcome, and the manifestations of schizophrenia have been known to influence its early recognition as a mental illness. </p><p><strong>Objective.</strong> To assess the association between the positive and negative symptoms of schizophrenia, help-seeking and DUP. </p><p><strong>Methods.</strong> We performed a cross-sectional study of 360 patients with schizophrenia, who had had no previous contact with Western mental health services. The Sociodemographic Questionnaire, World Health Organization Pathway Encounter Form and a questionnaire to establish DUP were used. The positive and negative syndrome scale and Composite International Diagnostic Interview were used for the assessment of mental disorders and to diagnose.</p><p><strong>Results.</strong> Respondents who had predominant positive symptoms and who had a median DUP of 8 weeks or 24 weeks, tended to use psychiatric hospitals and other Western medical facilities, respectively, as their first treatment options. However, those who had predominant negative symptoms and who had a median DUP of 144 weeks or 310 weeks, tended to use faith healers and traditional healers, respectively, as first treatment options.</p><p><strong>Conclusion.</strong> The predominance of negative symptoms could militate against early presentation among people with schizophrenia, probably because negative symptoms are poorly recognised as indicating mental illness in Nigeria, as they could be interpreted as deviant behaviour or spiritual problems that would require spiritual solutions.</p>
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Isaichev, Sergei. "Superstitions and folk rites in the Samara, Saratov and Penza Governorates." Tambov University Review. Series: Humanities, no. 181 (2019): 185–91. http://dx.doi.org/10.20310/1810-0201-2019-24-181-185-191.
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Often in everyday life we have to deal with various signs and superstitions that are quite tenacious, despite their incompatibility with Orthodoxy. Superstitions usually refer to the stories of the water spirit, bogie, puck, mermaids, healers, sorcerers, etc., as well as various supernatural creatures and inexplicable phenomena. Various charms, amulets, nauzes, etc. can also be attributed to superstition, as all of the above is an attribute of witchcraft. These phenomena arose, most likely due to a lack of enlightenment, education and Orthodox culture. Superstitions come to life in the usual proverbs, sayings, signs. Many rituals and customs – weddings, christenings, funerals, and even Orthodox holidays intertwined with more ancient rituals. They cannot be destroyed, it is transferred from century to century by one generation to another down to every last detail. Therefore, folk paganism constantly attracts close attention of researchers, as well as all who would like to understand the spiritual origins of our culture today. The phenomenon of dual faith is one of the varieties of neo-paganism. We explore the superstitions and folk rites in the Samara, Saratov and Penza Governorates.
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Azaizeh, Hassan, Bashar Saad, Edwin Cooper, and Omar Said. "Traditional Arabic and Islamic Medicine, a Re-Emerging Health Aid." Evidence-Based Complementary and Alternative Medicine 7, no. 4 (2010): 419–24. http://dx.doi.org/10.1093/ecam/nen039.
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Complementary medicine is a formal method of health care in most countries of the ancient world. It is expected to become more widely integrated into the modern medical system, including the medical curriculum. Despite the perception of modern medicine as more efficacious, traditional medicine continues to be practiced. More than 70% of the developing world's population still depends primarily on the complementary and alternative systems of medicine (CAM). In rural areas, cultural beliefs and practices often lead to self-care, home remedies or consultation with traditional healers. Herbal medicine can be broadly classified into four basic systems as follows: Traditional Chinese Herbalism, Ayurvedic Herbalism, Western Herbalism—which originally came from Greece and Rome to Europe and then spread to North and South America and Traditional Arabic and Islamic Medicine (TAIM). There is no doubt that today the concept of Arabic traditional herbal medicine is a part of modern life in the Middle East, and it is acquiring worldwide respect, with growing interest among traditional herbalists and the scientific community. TAIM therapies have shown remarkable success in healing acute as well as chronic diseases and have been utilized by people in most countries of the Mediterranean who have faith in spiritual healers. TAIM is the first choice for many in dealing with ailments such as infertility, epilepsy, psychosomatic troubles and depression. In parallel, issues of efficacy and safety of complementary medicine have become increasingly important and supervision of the techniques and procedures used is required for commercial as well as traditional uses. More research is therefore needed to understand this type of medicine and ensure its safe usage. The present review will discuss the status of traditional Arab medicine (particularly herbal medicine), including the efficacy and toxicity of specific medicinal preparations, with an emphasis on the modernin vitroandin vivotechniques.
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Karczewska, Helena. "Wiara w życiu człowieka w ujęciu św. Hilarego z Poitiers." Vox Patrum 61 (January 5, 2014): 343–57. http://dx.doi.org/10.31743/vp.3630.
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According to Hilary, faith is a recognition of the divinity of Jesus and a proper understanding of the Trinity. As understood by him, faith is important above all in the fight against heresy and in the daily life of the people. He teaches that faith is not opposed to knowledge, although they differ from each other. Rational faith and spiritual education repel the attacks of heretics and pagans. Faith is a remedy against impious doctrine and it heals the inner darkness of the believer. For faith to lead to union with God it must be tempted, because temptation leads to self-discovery. Faith can be strengthened only in danger and suffering, and acts of faith lead the believer to salvation.
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Sewe, Catherine Akinyi, Dr Charles Oduke, Dr George Odhiambo, and Dr Hezekiah Obwoge. "The nexus between traditional African belief and pandemics: the manifestation of nyawawa spirits amidst the spread of corona virus in the Lake Victoria basin, Kisumu, Kenya." International Journal of Culture and Religious Studies 2, no. 1 (August 16, 2021): 79–96. http://dx.doi.org/10.47941/ijcrs.651.
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Purpose: The purpose of this study is to better understand the relationship between traditional African beliefs and the prevalence, manifestation, and management of the COVID-19 pandemic among the Luo of Kisumu, Kenya. COVID-19 has had an impact on practically all of the world's continents, including Africa, since its emergence in Wuhan, China in December 2019. As the number of cases and deaths reported internationally continues to rise, everyday real-time reporting of the COVID-19 epidemic has heightened terror and anxiety among the public. There is still a lot we don't know about this condition. Authorities and scientists still don't have all of the answers to the many issues that have been raised. Because medical therapies for COVID-19 are now restricted to supportive measures aimed at easing symptoms, as well as the utilization of research medications and therapeutics, it is believed that patients will easily turn to a greater power than themselves to find hope in an otherwise bleak situation. Spirituality and religious coping become a credible option for resolving the issues of COVID-19 in Africa because the influence of religion in crisis situations cannot be neglected in Africa. The soothing impact of religion in dealing with the COVID-19 situation, has been examined in this study among Luo clans in Kisumu, Kenya. The rich religious affiliation of the Luo community gives them an opportunity to explore a faith-centric response to the pandemic individually and collectively.
Methodology: This article used Pargament's theory of religious coping to examine the coronavirus pandemic and traditional African beliefs and practices. Because Nyawawa Spirits are linked to Lake Victoria, the region has been purposefully designated. Data was collected using descriptive survey approaches such as Key Informant Interviews and Focus Group Discussions. A convenient sample of 23 respondents was chosen and interviewed on purposively. Five elders from the Luo Council of Elderss, five religious leaders from African Spirituals churches, five traditional specialists - traditional healers, five elders over the age of 70, and three chiefs from three sublocations are among the 23. All of these respondents were chosen because they are considered to be custodians of Luo traditions and practices, and hence are relevant in providing the essential exposure to the study's topic.
Findings: Following a number of other expressions of traditional beliefs and behaviors demonstrated by many Kenyan groups throughout the pandemic, this study is valid. The findings demonstrate that, rather than attributing coronavirus occurrence solely to traditional beliefs and spirituality, the majority of respondents saw it as a public health risk that should be addressed with precautionary measures. They believe that the government's restriction on social gatherings, which has harmed religious ceremonies such as burial rites, is the proper thing to do and that it is not only directed against religious and ethnic groups. Most religious leaders, on the other hand, think that some religious rituals, such as the celebration of death through elaborate rites, provide individuals with "necessary" emotional and spiritual support. Even if they are sick with the coronavirus, respondents feel that the religious rites they do can heal them.
Unique contribution to theory, practice and policy: The research fits into a unique academic niche, emphasizing how African spirituality is frequently used as a religious coping mechanism for understanding and dealing with difficult life experiences that are linked to the sacred. As a terrible and highly unanticipated event, the COVID-19 crisis fits all of the criteria for generating religious coping mechanisms. While existing works in this thematic specialization, namely human response to pandemics, have frequently emphasized the effects of modern scientific and non-religious variables, the uniqueness of this work is its alternative perspective, which focuses on covert religious mechanisms used by some African societies in the face of pandemics such as COVID-19.
Dissertations / Theses on the topic "Spiritual faith healers"
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Lesolang, Gladys Nkele. "Stigmatization of HIV/AIDS patients in the context of indigenous healers and spiritual faith healers in Limpopo Province." Thesis, 2010. http://hdl.handle.net/10386/338.
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Thesis (PhD)--University of Limpopo, 2010.The role of indigenous healers and spiritual faith healers in managing various conditions of ill-health has been studied and debated. The aim of this study was to determine how indigenous healers and spiritual faith healers understand and define HIV/AIDS stigma and to explore the role that indigenous healers and faith healers play in reducing or reinforcing HIV/AIDS stigma in their communities. In this study, a qualitative approach and in particular, the grounded theory methodology was used. Grounded theory is described as a research method in which theory is developed from data, rather than the other way round. The application of this methodology included personal interviews with thirty-nine practising indigenous healers and spiritual faith healers in the Limpopo Province, while additional information was gleaned from the literature review. The researcher focused on the participants‟ conceptualisation of HIV stigma, from the context of the African world view in order to gain insight into their roles as healers. The findings indicate that indigenous healers‟ cultural beliefs prevented them from having a deeper understanding of HIV stigma when compared to the faith healers. Indigenous healers were generally found to have a positive attitude towards People Living with HIV/AIDS (PLWA), while spiritual faith healers showed a less positive attitude towards PLWA. The study further found that „HIV secrecy clause‟ contained in the South African National Policy on HIV/AIDS for Learners and Educators (August 1999) prevents traditional and spiritual faith healers, the affected and infected, the family and society at large from disclosing the HIV status of those infected. It is suggested that the tendency not to disclose has the potential to encourage stigmatization and discrimination whilst at the same time hindering efforts to find solutions to the problem. The study is concluded by suggesting that HIV testing must be compulsory for every person who consults in a hospital. Such a policy move could contribute positively in terms of health promotion.
Medical Research Council
Books on the topic "Spiritual faith healers"
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Behind the scenes: The true face of the fake faith healers. Pittsburgh, Pa: Dorrance Pub., 1997.
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Faith healers and the Bible: What scripture really says. Santa Barbara: Praeger, an imprint of ABC-CLIO, LLC, 2015.
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T, Licauco Jaime. Magicians of God: Faith healers in the Philippines and around the world. Pasig City, Philippines: Published and exclusively distributed by Anvil Pub., 1999.
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Anthony, Alice Rose. Faith and charisma: The healing ministry of Mai Gwayi in the municipality of Zomba. Zomba, Malawi: Kachere Series, 2006.
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"Foul demons, come out!": The rhetoric of twentieth-century American faith healing. Westport, Conn: Praeger, 1999.
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W, Carver John, Enloe Tim N, and Price Charles S, eds. The meaning of faith: & The sick are healed : resolving the mysteries of faith. Shippensburg, PA: MercyPlace Ministries, 2002.
Find full textBook chapters on the topic "Spiritual faith healers"
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"Spiritual or Faith Healers." In Encyclopedia of Public Health, 1330. Dordrecht: Springer Netherlands, 2008. http://dx.doi.org/10.1007/978-1-4020-5614-7_3309.
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"Spiritual care." In Oxford Handbook of Palliative Care, edited by Max Watson, Rachel Campbell, Nandini Vallath, Stephen Ward, and Jo Wells, 657–72. Oxford University Press, 2019. http://dx.doi.org/10.1093/med/9780198745655.003.0023.
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This chapter includes discussion on the nature of spirituality in a secular and multicultural world. It describes the relationship between religion and spirituality and the role of faith practices, religion, and spiritual assessment. It also outlines the nature of spiritual pain, and its importance in holistic care. The word ‘spirit’ is widely used in our culture. Politicians speak about the ‘spirit’ of their party, veterans talk about the wartime ‘spirit’; religious people discuss the ‘spirit’ as that part of human being that survives death, whereas humanists might regard the human ‘spirit’ as an individual’s essential, but non-religious, life force. Related words are equally common and diverse: footballers describe their team as a spiritual home; spiritual music and spiritual art are fashionable; and there are spiritual healers, spiritual life coaches, spiritual directors, and even spiritually revitalizing beauty products. Spiritual care, particularly of those facing their own death, demands the response of a wise and compassionate ‘spiritual friend’. Not every member of the multidisciplinary team will want to or be equipped to offer this level of spiritual care. But each can contribute to enabling a patient to find a ‘way of being’ that will help them to go through the experience of dying in the way appropriate to them.