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Journal articles on the topic 'Traditional healing'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Ruppert, M. "Traditional Healing." Tropical Doctor 24, no. 1 (1994): 34. http://dx.doi.org/10.1177/004947559402400118.

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2

Adams, James D., and Cecilia Garcia. "The Advantages of Traditional Chumash Healing." Evidence-Based Complementary and Alternative Medicine 2, no. 1 (2005): 19–23. http://dx.doi.org/10.1093/ecam/neh072.

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Chumash healing has been practiced in California for ∼13 000 years. Chumash healers treat their patients with prayer, laughter, dreaming, phytotherapy, aromatherapy, healing ceremonies and other techniques. Healing involves first healing the spirit, then healing the body. Chumash people still maintain their unique identity. Chumash Healers still practice the ancient healing arts in California. This lecture is a brief introduction to Chumash Healing.

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3

Shoko, T. "Karanga Traditional Medicine And Healing." African Journal of Traditional, Complementary and Alternative Medicines 4, no. 4 (2008): 501. http://dx.doi.org/10.4314/ajtcam.v4i4.31244.

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4

Ross, Eleanor. "Traditional Healing in South Africa." Social Work in Health Care 46, no. 2 (2007): 15–33. http://dx.doi.org/10.1300/j010v46n02_02.

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5

Bodeker, GerardC, TerenceJ Ryan, and Chi-Keong Ong. "Traditional approaches to wound healing." Clinics in Dermatology 17, no. 1 (1999): 93–98. http://dx.doi.org/10.1016/s0738-081x(98)00056-x.

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6

Struthers, Roxanne, Valerie S. Eschiti, and Beverly Patchell. "Traditional indigenous healing: Part I." Complementary Therapies in Nursing and Midwifery 10, no. 3 (2004): 141–49. http://dx.doi.org/10.1016/j.ctnm.2004.05.001.

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7

Avery, C. "Native American medicine: traditional healing." JAMA: The Journal of the American Medical Association 265, no. 17 (1991): 2271. http://dx.doi.org/10.1001/jama.265.17.2271.

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8

Lumsden, David Paul. "Spirit versus Scalpel: Traditional Healing and Modern Psychotherapy:Spirit versus Scalpel: Traditional Healing and Modern Psychotherapy." Medical Anthropology Quarterly 11, no. 2 (1997): 265–67. http://dx.doi.org/10.1525/maq.1997.11.2.265.

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9

SHAIKH, Shakila Shabbeer, Manisha D. Ukande, Krishna Murthy, Rajkumar V. Shete, and R. S. Solunke. "Traditional Remedies for Wound Healing: A Review." Journal of Drug Delivery and Therapeutics 9, no. 4-s (2019): 761–64. http://dx.doi.org/10.22270/jddt.v9i4-s.3263.

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Wounds are a natural part of everyday life that can be successfully treated with the knowledge of Ayurveda. Ayurveda is the study of science that is based on herbal remedies. A wound must progress through vrana shodhana (wound purification) and vrana roopana (wound healing) and pass through the four stages of wound healing; dushta vrana (septic wound), shudh vrana (clean wound), roohyamana vrana (healing wound), and roodha vrana (healed wound). Through this, Ayurveda has revealed knowledge for treating conditions that can’t be treating by the modern medicine. Ghee-based herbal formulations cla

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10

Austin, Daniel F. "Maya Medicine. Traditional Healing in Yucatan." Economic Botany 59, no. 4 (2005): 412–13. http://dx.doi.org/10.1663/0013-0001(2005)059[0412:dfabre]2.0.co;2.

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11

Hilgenkamp, Kathryn, and Colleen Pescaia. "Traditional Hawaiian Healing and Western Influence." Californian Journal of Health Promotion 1, SI (2003): 34–39. http://dx.doi.org/10.32398/cjhp.v1isi.556.

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12

YAMAOKA, Denichiro. "Traditional healing of mind and body." Zen Nihon Shinkyu Gakkai zasshi (Journal of the Japan Society of Acupuncture and Moxibustion) 64, no. 4 (2014): 190–96. http://dx.doi.org/10.3777/jjsam.64.190.

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13

Barbaso-Schwartz, Alma. "Traditional Chinese Medicine: Ancient Holistic Healing." Home Health Care Management & Practice 16, no. 6 (2004): 494–98. http://dx.doi.org/10.1177/1084822304265849.

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14

Knopf, Alison. "California Medicaid to cover traditional healing." Alcoholism & Drug Abuse Weekly 36, no. 40 (2024): 6. http://dx.doi.org/10.1002/adaw.334291.

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Last week California announced that Medi‐Cal, the state's Medicaid program, will pay for substance use disorder (SUD) treatment with “traditional health care practices in use since time immemorial,” according to a press release from Gov. Gavin Newsom. The two types of treatment covered include those used by Native Americans.

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15

Pereira, Rúben F., and Paulo J. Bártolo. "Traditional Therapies for Skin Wound Healing." Advances in Wound Care 5, no. 5 (2016): 208–29. http://dx.doi.org/10.1089/wound.2013.0506.

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16

KOSS, JOAN D. "Symbolic Transformations in Traditional Healing Rituals:." Journal of Analytical Psychology 31, no. 4 (1986): 341–55. http://dx.doi.org/10.1111/j.1465-5922.1986.00341.x.

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17

Kubukeli, Philip S. "Traditional healing practice using medicinal herbs." Lancet 354 (December 1999): SIV24. http://dx.doi.org/10.1016/s0140-6736(99)90367-7.

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18

Kumar, Sanjay. "India's government promotes traditional healing practices." Lancet 355, no. 9211 (2000): 1252. http://dx.doi.org/10.1016/s0140-6736(05)74695-x.

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19

Barsh, Russel. "The Epistemology of Traditional Healing Systems." Human Organization 56, no. 1 (1997): 28–37. http://dx.doi.org/10.17730/humo.56.1.q01131448l122054.

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The number of in vitro and clinical trials of traditional or "folk" remedies has been growing rapidly. Overall, the results indicate a high degree of efficacy for indigenous pharmacopoeia, although some individual remedies seem ineffective or toxic. Since comparatively little attention has been devoted to the prescription of traditional remedies, however, this efficacy has probably been underestimated. Current field research makes assumptions about the legal structure and pedagogy of traditional healing systems, furthermore, which invite significant errors. Traditional healing systems do not s

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20

Baniya, Richa. "Traditional Healing Practices in Rural Nepal." Journal of Patan Academy of Health Sciences 1, no. 1 (2015): 52–53. http://dx.doi.org/10.3126/jpahs.v1i1.13020.

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Traditional healing practices in rural Nepal has emerged together with its culture and tradition. In the rural areas traditional culture is still predominant and western allopathic medicine has yet to reach those areas. People of rural societies are reluctant to accept changes in their cultural practices. There are also a lot of factors that make people choose traditional healers in lieu of modern hospital/heath post services. However, modern health services are slowly replacing traditional healing practices in rural parts of Nepal. DOI: http://dx.doi.org/10.3126/jpahs.v1i1.13019 Journal of Pa

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21

Donders, Gilbert G. G., Henry G. De Wet, and Eric De Jonghe. "Lethal Sepsis Due to Traditional Healing." Infectious Diseases in Obstetrics and Gynecology 8, no. 2 (2000): 76. http://dx.doi.org/10.1155/s1064744900000041.

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22

John, S. Simon. "Traditional Healing Rituals of Tamil Nadu." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 17, no. 2 (2017): 377–93. http://dx.doi.org/10.1177/0976343020170210.

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23

Donders, Gilbert G. G., Henry G. De Wet, and Eric De Jonghe. "Lethal sepsis due to traditional healing." Infectious Diseases in Obstetrics and Gynecology 8, no. 2 (2000): 76. http://dx.doi.org/10.1002/(sici)1098-0997(2000)8:2<76::aid-idog2>3.0.co;2-a.

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24

JABIRU, MUHAMMADOU AMADOU. "The Impact of Hausa-Fulani Traditional Medicine and Healing Method on the Indigenous Peoples of the Bamenda Grassfields." International Journal of Advances in Scientific Research and Engineering (ijasre) 5, no. 7 (2019): 86–94. https://doi.org/10.31695/IJASRE.2019.33250.

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<em>Traditional medicine was and still remains a very important method of treating diseases in the Bamenda Grassfields of Cameroon. Before the late 19<sup>th</sup> and early 20<sup>th</sup> centuries the indigenous population of the Bamenda Grassfields relied so much on traditional medicine in healing themselves. Local herbalists with the use of natural materials and other instruments carried out diagnosis and prescribed treatment to their patients. With the arrival of the Hausa and Fulani people into the Bamenda Grassfields along side their tradi-practitioners; things started taking a differe

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25

Wing, Donna Marie. "A Comparison of Traditional Folk Healing Concepts With Contemporary Healing Concepts." Journal of Community Health Nursing 15, no. 3 (1998): 143–54. http://dx.doi.org/10.1207/s15327655jchn1503_2.

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26

Mack, Mandy. "Integrating traditional practitioners within primary healthcare teams: Development of an accreditation framework." Healthcare Management Forum 37, no. 1_suppl (2024): 7S—13S. http://dx.doi.org/10.1177/08404704241271108.

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While the work of Traditional Healing and its practice is centuries old, many mainstream healthcare providers do not recognize its value. A priority for the Indigenous Primary Health Care Council (IPHCC) is to support Indigenous people, communities, and partners in the work of reclaiming safe spaces for Traditional Healing within primary healthcare settings. The primary goal of this IPHCC-led initiative was to understand barriers for organizations to integrate Traditional Healing and cultural services and from this information design an accreditation model for Traditional Healing Practitioners

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27

ALIMYAR, OBAIDULLAH, SAYEDWALI SEDIQI, AZIZAQA AZIZI, ABDUL BARI HEJRAN, PARWIZ NIAZI, and ABDUL WAHID MONIB. "MEDICINAL PLANTS AND BIOACTIVE COMPOUNDS: TRADITIONAL AND MODERN APPROACHES TO WOUND HEALING." International Journal of Medical Science and Dental Health 11, no. 02 (2025): 29–59. https://doi.org/10.55640/ijmsdh-11-02-03.

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Wound healing is a complex biological process crucial for tissue restoration, and its disruption, especially in chronic wounds, poses significant global health challenges. Medicinal plants have been utilized for centuries in traditional medicine to promote wound healing, offering a viable alternative to synthetic treatments. This review explores both traditional and modern approaches to wound healing using medicinal plants and their bioactive compounds, such as alkaloids, flavonoids, terpenoids, and phenolic acids. These compounds demonstrate anti-inflammatory, antimicrobial, and antioxidant p

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28

Freeman, Lynda W., Robert Morgan, and Tom Farquhar. "Traditional Peoples and the Circle of Healing." Complementary health practice review 7, no. 1 (2001): 5–15. http://dx.doi.org/10.1177/153321010100700102.

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In March 2002, the White House Commission on Complementary and Alternative Medicine Policy will present its recommendations to President Bush on CAM education, training, licensing, coordination of research, dissemination of informa tion, access and delivery of services. The Commission's report will have implica tions for the medical care of indigenous peoples. This article discusses traditional healing in Alaska and responds to Commission questions on traditional healer designation, selection, credentialing, licensing, preservation and the potential integration of traditional healing with conv

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29

Berends, Willem. "African Traditional Healing Practices and the Christian Community." Missiology: An International Review 21, no. 3 (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 C

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30

Soni, Amit, and Ashok Pradhan. "Health Care and Traditional Healing Practices among the Dhurwas of Bastar." Indian Journal of Research in Anthropology 2, no. 2 (2016): 85–92. http://dx.doi.org/10.21088/ijra.2454.9118.2216.1.

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31

Bandyopadhyay, Reechik, and Karan Kumar Das. "A Review on the Traditional and Modern Dressings for Wound Healing." International Journal of Science and Research (IJSR) 11, no. 11 (2022): 201–4. http://dx.doi.org/10.21275/sr221031134056.

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32

Kumar, Vijay. "Traditional Healing Practices in Dhurwa Tribe of Bastar: Challenges and Possibilities." Sampratyaya 1, Special 1 (2024): 92–105. http://dx.doi.org/10.21276/smprt.202408.1s1.a8.

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33

Khan, Bushra, Mohd Anzar Husain, Dilshad Ali, S. M. Abbas Zaid, and Bushra Ansari. "Exploring the Healing Properties of Cuttlefish Bone in Traditional Unani Medicine." International Journal of Research Publication and Reviews 6, no. 6 (2025): 5471–76. https://doi.org/10.55248/gengpi.6.0625.2188.

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34

Mansur, Fadlul, Siti Soraya Ab Rahman, Mohd Shaffid Md. Shariff, Mohd Asha'ari Bain, and Zetty Nadia Mohd Zain. "Humerus Fracture Healing Using Traditional Chinese Medicine." Malaysian Journal of Science Health & Technology 7, no. 3 (2021): 77–78. http://dx.doi.org/10.33102/mjosht.v7i3.172.

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Cases of mid-shaft humerus fracture are often managed conservatively. However, poor fracture healing is not uncommon and often require surgical intervention with equivocal prognosis and may result in complications such as radial nerve injury and nonunion. We report a case of successful healing of mid-shaft humerus fracture using traditional Chinese medicine (TCM). The principles of fracture management in TCM is very different from conventional orthopaedics utilizing light immobilization, active joint exercise and herbal agents that promote bone healing. This case report illustrates the potenti

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35

Midlage, Lubega. "Exploring the use of Traditional Art Forms in Healing." RESEARCH INVENTION JOURNAL OF RESEARCH IN EDUCATION 4, no. 3 (2024): 20–23. http://dx.doi.org/10.59298/rijre/2024/432023.

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This paper investigates the significant role of traditional art forms such as music, dance, storytelling, and visual arts in healing practices across different cultures. By analyzing the historical and contemporary integration of these art forms in therapeutic contexts, it highlights how traditional arts foster emotional expression, spiritual connection, and psychological well-being. The paper examines case studies of their use among Indigenous populations and explores the psychological benefits of art-making as a coping mechanism in trauma recovery. Additionally, it discusses the challenges o

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36

Kiaei, Shahram. "Traditional Healers and Traditional Healing among Ilika Tribes in Garmsar, Iran." International Journal of Culture and History 1, no. 1 (2014): 19. http://dx.doi.org/10.5296/ijch.v1i1.4896.

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37

Momot, Simon Lukas. "Promoting Comprehensive Health Services: Harnessing the Synergy of Traditional and Modern Healing Approaches." Global International Journal of Innovative Research 2, no. 5 (2024): 905–14. http://dx.doi.org/10.59613/global.v2i5.152.

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Promoting comprehensive health services entails leveraging the synergy between traditional and modern healing approaches. This article utilizes a qualitative literature review method to explore the integration of traditional and modern healing methods in the delivery of healthcare services. By examining a wide array of scholarly articles, books, and research papers, this study elucidates the potential benefits and challenges associated with combining traditional and modern approaches to health and wellness. The analysis reveals that incorporating traditional healing practices alongside modern

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38

Rathi, Sunil Kumar, Abdelhay Elzubeir, and Manchakuppam V. Srinivasan. "Traditional Healing Methods Prevalent in Zulfi Area." Annals of Saudi Medicine 13, no. 1 (1993): 93–94. http://dx.doi.org/10.5144/0256-4947.1993.93.

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39

Reyes-García, Victoria. "Eating and Healing. Traditional Food as Medicine." Economic Botany 60, no. 4 (2006): 389. http://dx.doi.org/10.1663/0013-0001(2006)60[389a:eahtfa]2.0.co;2.

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40

Oschman, James L. "Traditional Sound Healing with High-Tech Enrichments." International Journal of Advanced Complementary and Traditional Medicine 4, no. 1 (2018): 83–93. http://dx.doi.org/10.23953/cloud.ijactm.389.

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41

Bin Abdul Rahman, Mohd Kipli. "BEBAYUH: FROM HEALING RITUAL TO TRADITIONAL PERFORMANCE." IJASOS- International E-journal of Advances in Social Sciences 1, no. 2 (2015): 136. http://dx.doi.org/10.18769/ijasos.75810.

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42

Sharma, Ursula, and James Kirkland. "Herbal and Magical Medicine: Traditional Healing Today." Man 28, no. 1 (1993): 185. http://dx.doi.org/10.2307/2804459.

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43

Prakash, Dr Arun, Dr Antony Stephen Raj, Dr Govardhan Sahani, Dr Faiz Mohammed, and Dr Mydeen Sadik. "Ayurvedic insight: Traversing chikungunya with traditional healing." International Journal of Mosquito Research 11, no. 4 (2024): 21–23. http://dx.doi.org/10.22271/23487941.2024.v11.i4a.783.

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44

Benson, L. "Circle of Healing: Traditional Storytelling, Part One." Arctic Anthropology 40, no. 2 (2003): 9–13. http://dx.doi.org/10.1353/arc.2011.0062.

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45

Porter, W. "Circle of Healing: Traditional Storytelling, Part Two." Arctic Anthropology 40, no. 2 (2003): 14–18. http://dx.doi.org/10.1353/arc.2011.0079.

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46

Dolchok, L. "Circle of Healing: Traditional Storytelling, Part Three." Arctic Anthropology 40, no. 2 (2003): 19–22. http://dx.doi.org/10.1353/arc.2011.0096.

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47

Aakster, C. W. "Herbal and magical medicine—Traditional healing today." Social Science & Medicine 36, no. 12 (1993): 1652. http://dx.doi.org/10.1016/0277-9536(93)90357-a.

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48

Kaptchuk, Ted J. "Herbal and magical medicine: Traditional healing today." Social Science & Medicine 38, no. 1 (1994): 197–98. http://dx.doi.org/10.1016/0277-9536(94)90316-6.

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49

Paul-Traversaz, M., K. Watanabe, K. Umehara, et al. "1457 Kampo traditional ointments for wound healing." Journal of Investigative Dermatology 143, no. 5 (2023): S250. http://dx.doi.org/10.1016/j.jid.2023.03.1474.

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50

Kohonen, Siria. "Traditional Healing Expectations in Light of Placebo and Performance Studies." Folklore: Electronic Journal of Folklore 88 (April 2023): 37–68. http://dx.doi.org/10.7592/fejf2023.88.kohonen.

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This article examines what expectations lay people (those not considered folk healers themselves) had for pre-industrial Finnish-Karelian healing traditions, how these expectations were represented in archived folklore materials, and how they, in turn, affected the healing traditions. The study represents a cross-disciplinary analysis of the subject, with theoretical perspectives drawn from performance studies, cognitive science memory studies, and placebo studies. Via a two-step analysis, this article examines the different meanings given to traditional healing methods and suggests that these

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