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Artículos de revistas sobre el tema "Black Healers"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 27 de julio de 2025

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1

Zingela, Zukiswa, Stephan van Wyk, and Jacques Pietersen. "Use of traditional and alternative healers by psychiatric patients: A descriptive study in urban South Africa." Transcultural Psychiatry 56, no. 1 (2018): 146–66. http://dx.doi.org/10.1177/1363461518794516.

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This study investigates the pattern of use of traditional and alternative healers among psychiatric patients in Nelson Mandela Metropole. An interview schedule was applied to 254 subjects at six sites, enquiring about consultations with traditional and alternative healers in the past year. Multivariate analysis was performed to determine predictors of consultation. Overall, 78 (31%) of respondents had consulted a healer in the past year. The ethnic distribution was: 156 (61%) Black, 53 (21%) Coloured (Mixed Race), 42 (17%) White and three (1%) Indian. The male to female ratio was 119 (46.85%):

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Dagher, Danielle, and Eleanor Ross. "Approaches of South African Traditional Healers regarding the Treatment of Cleft Lip and Palate." Cleft Palate-Craniofacial Journal 41, no. 5 (2004): 461–69. http://dx.doi.org/10.1597/03-153.1.

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Objective Due to the large number of Black South Africans known to consult with traditional healers and the influential role they play in the developing world, this study investigated the approaches of a group of 15 traditional healers toward the treatment of cleft lip and palate. Design An exploratory-descriptive, qualitative research design was employed, which involved the use of standardized, semistructured interviews, conducted with the assistance of an interpreter who was fluent in several African languages. Setting Interviews were conducted outdoors in places in which traditional healers

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Blakley, Christopher M. "‘I have been obliged to Send Nassaw’: an enslaved healer’s medical labour and skill in eighteenth-century Virginia." Medical History 65, no. 2 (2021): 121–39. http://dx.doi.org/10.1017/mdh.2021.1.

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AbstractThis article examines the medical career of an enslaved physician in Virginia named Nassaw from the mid eighteenth-century until the period of the American Revolution. I develop a taxonomy of Nassaw’s labours as a nurse caring for the sick, a healer administering medicines at the behest of his enslaver and as a doctor in his own right making medical judgements as he treated his patients. Nassaw is in some ways comparable to other enslaved healers of African descent in the Atlantic world, including well-known Mohanes and ritual specialists in Brazil and Latin America. However, due to hi

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Pradhan, SN, SC Sharma, DP Malla, and R. Sharma. "A study of help seeking behavior of psychiatric patients." Journal of Kathmandu Medical College 2, no. 1 (2014): 21–24. http://dx.doi.org/10.3126/jkmc.v2i1.10538.

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Background: A large number of mentally ill patients prefer to visit non-medical practitioners such as faith healers becauseof the stigma attached to mental illness and/or belief that mental illness are caused by supernatural powers. Faith healersare more convenient to be approached fi rst because of ease of availability and prevalent cultural belief and persuasion.Objective: The current study aims to fi nd the help seeking behavior of patients suffering from mental illness and whomthey approach fi rst once affected, either psychiatrists or faith healers.Methods: A cross sectional study was con

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Mbombi, Masenyani Oupa, Livhuwani Muthelo, Peter Mphekgwane, et al. "Prevalence of COVID-19 Vaccine Hesitancy in a Rural Setting: A Case Study of DIMAMO Health and Demographic Surveillance Site, Limpopo Province of South Africa." Journal of Respiration 2, no. 2 (2022): 101–10. http://dx.doi.org/10.3390/jor2020008.

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Background: The primary purpose of introducing the COVID-19 vaccine was to fight the pandemic. However, the vaccine was not well received worldwide. This challenge has threatened the effective implementation and roll-out of COVID-19 immunization campaigns. The challenge of vaccine hesitancy was reported to be more prevalent in rural areas due to various factors such as cultural beliefs, misinformation, poverty, lack of education, and distrust of vaccines. Yet there seems to be a scarcity of studies determining the prevalence of vaccine hesitancy in deep rural areas of Limpopo. Purpose: The stu

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de Andrade, Victor, and Eleanor Ross. "Beliefs and practices of Black South African traditional healers regarding hearing impairment." International Journal of Audiology 44, no. 9 (2005): 489–99. http://dx.doi.org/10.1080/14992020500188999.

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Bomboma, Matiéyédou, Mouftaou Amadou Sanni, Simliwa Dassa K., Bili Douti, and Faïdibe Yentaguime. "Knowledge and Management of Mental Illness by Traditional Healers Among the Moba People in Northern Togo." Uirtus 1, no. 2 (2021): 113. https://doi.org/10.59384/uirtus.2021.2639.

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This research aims to take stock of the knowledge and management of mental illness by traditional healers in Moba country in northern Togo through the understanding of cultural aspects in order to better design modern care. This is a descriptive cross-sectional study that affected 87 people carried out in the prefecture of Tône from March 14 to September 14, 2016. Mental illness is defined as a supernatural disorder of reasoning and behavior. The causes mentioned are mystical-religious, biological and toxic. Psychotic disorders are the best known compared to anxiety and mood disorders. They ar

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Abdul-Lateef Bisi, Adeoti, Ishola Ajibola Abdulrahamon, and Kabiru K. Salami. "Cultural-Bound Syndrome and the Case of Ode-Ori (Schizophrenia) Among Healers Among Onko-Speaking People of Oke-Ogun Area of Oyo State, Nigeria." Open Journal for Anthropological Studies 6, no. 1 (2022): 1–10. http://dx.doi.org/10.32591/coas.ojas.0601.01001a.

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This study profiles the nature of culturally bound syndrome perception of Ode-Ori (schizophrenia) incident among faith based and traditional mental illness healers in the Oke-Ogun area. The study relied on Interviews with mental health healers in the faith based and traditional treatment of mental illness. The interviews were recorded on tape, processed, and analyzed. Narratives indicated that local mental health experts conceptualize Ode-Ori as a psychotic syndrome resulting from spiritual attack, punishment for taboo violations or genetic inheritance from parents to their offspring. The diso

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9

Adeoti, Abdul-Lateef Bisi, Ajibola Abdulrahamon Ishola, and Kabiru Salami. "Cultural-bound syndrome and the case of ode-ori (Schizophrenia) among healers from Onko- Speaking people in Oke-Ogun area of Oyo State, Nigeria." Open Journal for Anthropological Studies 6, no. 1 (2022): 1–10. https://doi.org/10.32591/coas.ojas.0601.01001a.

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This study profiles the nature of culturally bound syndrome perception of Ode-Ori (schizophrenia) incident among faith based and traditional mental illness healers in the Oke- Ogun area. The study relied on Interviews with mental health healers in the faith based and traditional treatment of mental illness. The interviews were recorded on tape, processed, and analyzed. Narratives indicated that local mental health experts conceptualize Ode-Ori as a psychotic syndrome resulting from spiritual attack, punishment for taboo violations or genetic inheritance from parents to their offspring. The dis

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10

Amin, Prakasha, and Mohan A.K. "Efficiency and Outcome of Healing Practices Performed by Spirit Dancers in Healing Mental Illness – A Patient’s Perspective." Journal of Evolution of Medical and Dental Sciences 10, no. 11 (2021): 803–8. http://dx.doi.org/10.14260/jemds/2021/172.

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BACKGROUND In many rural communities, the cause of mental illness is attributed to black magic, spirit possession of past sin and the coastal region of Karnataka is not exempted from it. The natives of this region ascribe the cause of mental illness to the spirit or demigod, and they seek the help of traditional healers such as spirit dancers for the recovery. This help-seeking behaviour of the people results in delay in seeking psychiatry care and affects the recovery of the person with mental health problems. Therefore, this study explores the opinion of clients undergone traditional healing

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11

I, Made Gede Anadhi, Nyoman Suarka I, Nyoman Sukiada I, and Ketut Acwin Dwijendra Ngakan. "Dalem Ped Temple as Knowledge Source of Rajah Panyengker Practitioners in Bali, Indonesia." Journal of Social and Political Sciences 3, no. 1 (2020): 186–95. https://doi.org/10.31014/aior.1991.03.01.158.

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This article is an implementation of Foucault's theory of knowledge-power relations which is used as a basis for thinking about discussing Dalem Ped Temple as a source of knowledge of practitioners of panyengker in Bali today. By asking a question how practitioner rajah panyengker thinks about or interpret Dalem Ped Temple. Rajah panyengker is a means to get protection from the black magic that is provided by traditional healers on the basis of the level of knowledge about reverence. One of the elements that make up this knowledge is the epistémé or structure of their interpr

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Allen, Patrick S. "“Nothing Made Them Change Their Minds about the Medical Industry”: Medical Abuse, Incarceration, and Healing in Toni Morrison’s Home." MELUS 46, no. 4 (2021): 138–61. http://dx.doi.org/10.1093/melus/mlab045.

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Abstract Toni Morrison’s Home (2012) takes up issues of (anti-)Blackness, eugenics, and the healing powers of communities of Black women. In the novel, Cee, the protagonist’s sister, is hired as a “helper” (explicitly not a “nurse”) for a white eugenicist. Cee is essentially incarcerated at the doctor’s home office, where she is reduced to a sort of living cadaver upon whom the doctor experiments, leaving her unable to bear children. Upon being rescued from the doctor, Cee is nurtured back to health by a community of lay Black women in the South. Morrison’s novel critiques a history of anti-Bl

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Cutter, Martha J. "When Black Lives Really Do Matter: Subverting Medical Racism through African-Diasporic Healing Rituals in Toni Morrison’s Fiction." MELUS 46, no. 4 (2021): 208–34. http://dx.doi.org/10.1093/melus/mlac001.

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Abstract Toni Morrison spent much of her career detailing the unpredictability of African American existence within a racist society, with a special focus on patriarchal violence and medical apartheid against women’s bodies. Yet Morrison also limns out alternative modes of healing within a Black metacultural framework that moves between Nigeria, Brazil, and Egypt. As we move forward from the COVID-19 crisis, research has suggested that training more African American doctors, nurses, and physician assistants might curtail medical racism. Morrison’s fiction looks to a more basic level in which l

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Anatol, Giselle Liza. "Getting to the Root of US Healthcare Injustices through Morrison’s Root Workers." MELUS 46, no. 4 (2021): 186–207. http://dx.doi.org/10.1093/melus/mlab053.

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Abstract Although a number of scholars have tackled the figure of the Black folk-healer in Toni Morrison’s novels, the character deserves greater attention in the present moment for the insights she provides into two contemporary catastrophes: the coronavirus pandemic and the structural racism that precipitates rampant violence against brown-skinned people in the United States. Beginning with M’Dear, the elderly woman who is brought in to treat Cholly’s Aunt Jimmy in The Bluest Eye (1970), I survey descriptions of several root workers, hoodoo practitioners, and midwives in Morrison’s fiction,

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15

Hakizimana, Dieudonne, Lauren E. MacDonald, Happy Tahirih Kampire, et al. "Snakebite incidence and healthcare-seeking behaviors in Eastern Province, Rwanda: A cross-sectional study." PLOS Neglected Tropical Diseases 18, no. 8 (2024): e0012378. http://dx.doi.org/10.1371/journal.pntd.0012378.

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Background Snakebite envenoming (SBE) is a potentially life-threatening event that can lead to severe physical, mental, and economic hardships, particularly in under-resourced regions like sub-Saharan Africa. In Rwanda, there have been no epidemiological assessments of SBE to guide the Ministry of Health in its efforts to reduce the burden. This study had two main objectives: first, to estimate the incidence of snakebites across districts, and second, to describe formal versus informal healthcare seeking behaviors among snakebite victims in Eastern Province, Rwanda in 2020. Methodology This cr

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Román, Reinaldo. "Governing Man-Gods: Spiritism and the Struggle for Progress in Republican Cuba." Journal of Religion in Africa 37, no. 2 (2007): 212–41. http://dx.doi.org/10.1163/157006607x184834.

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AbstractThis article explores the contrasting careers of two Spiritist healers, one Spanish-born and the other Afro-Cuban. It suggests that the prosecution of the black man-god (Hilario Mustelier) and the public celebration of the ministry of the Spaniard (Juan Manso) attest to the consolidation of a political rationality burgeoning in Cuba at the turn of the twentieth century. Under this regime, government officials and journalists sought to alter the conditions that gave rise to 'fanaticism' to promote the modernization of the nascent republic. Following a discussion of the notions of race a

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ЛЕВИНА, Г. Н., and М. Г. МАКСИМЧУК. "GROWTH, DEVELOPMENT AND PRODUCTIVE QUALITIES OF PRIMARY HEALERS OBTAINED FROM MONTBÉLIARDE BULLS IN HIGH-HOLSTINIZED BLACK-MOTTLE BREEDING STOCK." Molochnoe i miasnoe skotovodstvo, no. 4 (August 15, 2023): 21–24. http://dx.doi.org/10.33943/mms.2023.51.43.005.

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Изучены в сравнительном аспекте рост и развитие высокоголштинизированных телок черно-пестрой породы, полученных от монбельярдских быков. Исследования проведены в сельхозпредприятии Белгородской области. Установлено, что у телок от монбельярдских производителей, при практически равных высотных промерах туловища, достоверно большими в 15-месячном возрасте были: обхват пясти — на 1,2 см, глубина груди — на 3,4 см и ширина груди за лопатками — на 3,2 см. Они имели превосходство, относительно сверстниц, по индексам телосложения: грудному в 10 мес (5 п.п.) и в 15 мес (2 п.п.); в 15 мес по индексам с

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Cros, Michele. "Bat portraits in times of pandemic." Medicine Anthropology Theory 7, no. 2 (2020): 273–84. http://dx.doi.org/10.17157/mat.7.2.726.

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In this Photo Essay, photographs are combined with drawings collected in Burkina Faso in the years following the 2014–2016 Ebola outbreak. Portraits of bats are shown. The blacklisting of these animals following the recommendations of health authorities collides with local realities, where it is not possible to talk about bats in a ‘general’ sense. The same is true today in the period of COVID-19, when chiropterans are once again in the etiological hot seat: bats are behind the pandemic, according to Ridley's shock phrase (2020). In Burkina Faso's Lobi country, between the red and black fruit-

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Kapadia, Ronak K. "The Downward Redistribution of Breath: Abolitionist Visions of Healing Justice from Chicago." Asian Diasporic Visual Cultures and the Americas 8, no. 3 (2024): 259–84. http://dx.doi.org/10.1163/23523085-08030001.

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Abstract A new generation of visionary artists, activists, and healers from queer and trans Black, Indigenous, and People of Colour communities offer a crucial wellspring for insurgent ideas about breathing, healing, and justice that contrast the dominant militarized policing order in the United States. At a time when the proliferating calamities of global fascism, climate chaos, and endless warfare appear ascendant across the planet, how do minoritarian cultural workers living and labouring in the heart of empire make sense of this dying world order while breathing life into new worlds throug

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Ali, Shagufta Hamid, Altaf Ghanni Bhatti, and Abid Ghafoor Chaudhry. "Cultural Perception Regarding Mental Illness: A Case Study of Domestic Carers in Jalalpur Pirwala, District Multan." Global Social Sciences Review VI, no. III (2021): 159–67. http://dx.doi.org/10.31703/gssr.2021(vi-iii).17.

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Culture guides the individuals to live their lives according to the beliefs set by the people of that culture. In order to know about the cause of any illness, the combination of knowledge and culture is considered to be a powerful tool. The study aimed to see the cultural perceptions about mental illness in Jalalpur Pirwala. This study focused on the carers of mentally ill persons by observing their perceptions regarding the mentally ill person of their families. The subject of the research was 18-60 years old mentally ill persons. Data collection methods included observation, unstructured in

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Hemenway, Elizabeth Jones. "Mother Russia and the Crisis of the Russian National Family: The Puzzle of Gender in Revolutionary Russia*." Nationalities Papers 25, no. 1 (1997): 103–21. http://dx.doi.org/10.1080/00905999708408492.

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Once upon a time there lived a rich widow, with a beautiful face and vigorous body, not old and not young, by the name of Mother Russia. She had been married twice, the first time to the peasant-bogatyr Mikula Selianinovich, and the second to the no less renowned warrior-bogatyr Il'ia Muromets.Her husbands had left her countless riches. And God had blessed both her marriages with many children. For the most part, her children were hard-working people and valiant warriors. They worked their father's land and protected it from hostile neighbors.But, as always happens, the family was not without

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Sinwat, Suratsawadee. "Menopausal Women: A Survey to Create a Geographic Information System of Medicinal Plants Used in Folk Remedies in Chanthaburi Province." International Journal of Innovative Research in Medical Science 9, no. 10 (2024): 613–20. http://dx.doi.org/10.23958/ijirms/vol09-i10/1987.

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Introduction: Traditional Thai medicine and local health wisdom play a vital role in Thai society, particularly in caring for menopausal women experiencing hormonal changes. This treatment focuses on the use of local herbs, reflecting knowledge and experiences passed down through generations to alleviate related symptoms such as hot flashes and mood swings. Currently, support for the use of herbs in healthcare is growing, leading to a continuous increase in the herbal product market. This research aims to study treatment methods for menopausal patients using traditional Thai medicine, explore

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Makenga Bof, Jean-Claude, Paul Mansiangi, Horlyne Nsangi, Éric Mafuta, Isabelle Aujoulat, and Yves Coppieters. "Community Participation in and Perception of Community-Directed Treatment with Ivermectin in Kinshasa, DRC." Tropical Medicine and Infectious Disease 4, no. 3 (2019): 109. http://dx.doi.org/10.3390/tropicalmed4030109.

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The success of community-directed treatment with Ivermectin (CDTI) depends on active community participation. We conducted a case study nested in a cross-sectional study in the Binza Ozone Health Zone (ZS) in Kinshasa, Democratic Republic of Congo, in order to investigate community’s knowledges and perceptions of onchocerciasis and on all CDTI’s aspects. We interviewed 106 people aged 20 and over, purposively selected, through eight individual interviews and 12 focus groups. Themes used for collecting data were drawn for the Health Belief Model and data were analyzed using a deductive thematic

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Isakadze, Tamaz, Vitali Ghvachliani, and Givi Gugulashvili. "Caucasian Rhododendron Grinding-Fixing Machine." Works of Georgian Technical University, no. 4(522) (December 21, 2021): 13–20. http://dx.doi.org/10.36073/1512-0996-2021-4-13-20.

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An endemic plant species typical for the Caucasus is the Caucasian rhododendron (Rhododendron caucasicum Pall), which, due to its unique chemical composition, has many medicinal properties, therefore, folk healers have used it since ancient times to treat various severe and mild diseases. At the present stage of the development of science, the question arises about the possibility of using this most valuable plant for industrial purposes. The question is raised of the production of mate tea from the Caucasian rhododendron. The rhododendron processing technologies proposed so far are reviewed a

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Moon, Deborah J., Carol Bailey Nichols, John M. Wallace, and Aliya Durham. "Engaging African American Faith Leaders as Partners in Ethical Research." Journal of Community Engagement and Scholarship 16, no. 2 (2024): 6. http://dx.doi.org/10.54656/jces.v16i2.517.

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This paper outlines an initiative to adapt the Community Partnered Research Ethics Training (CPRET) for the cultural context of the CHURCH (Congregation as Healers Uniting to Restore Community Health) project. The CHURCH project is a community-partnered participatory research project that seeks to promote the mental well-being of African American populations by developing, implementing, and evaluating a mental health training curriculum for faith leaders in Black churches. Participatory research, in which community stakeholders collaborate with researchers as equal partners to address problems

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Khan, Muhammad, and Rabia Jawed. "Exploring Misconceptions and Socio-Cultural Beliefs about Tuberculosis: An Exploratory Study in Tehsil Mianwali, Pakistan." ACADEMIA International Journal for Social Sciences 4, no. 2 (2025): 2295–305. https://doi.org/10.63056/acad.004.02.0411.

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The study is an exploratory research that examines the cultural interpretations and misconceptions about Tuberculosis (TB) in Tehsil Mianwali in Pakistan. Although there are improvements in the medical knowledge, most people in this rural area still believe that TB is supernatural like divine punishment or black magic and this considerably hinders the early diagnosis and treatment. Qualitative data were obtained through purposive sampling of 60 respondents using semi structured interviews and narrative analysis done on the data. The results indicate that stigma of TB is hugely embedded in the

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Khanal, Chetana, Sudhir Neupane, and Madhu Shudan Thapa Magar. "Ethnobotany of Medicinal Plants Used by Kathariya (Tharu) Community in Kailali District, Nepal." Journal of Plant Resources 20, no. 2 (2022): 190–99. http://dx.doi.org/10.3126/bdpr.v20i2.57038.

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This study aims to document the traditional knowledge on medicinal use of plants by Kathariya (Tharu) community in Kailali district. Kathariya is one of the sub-group of the Tharu community whose culture and language is slightly different from other sub-groups. Traditional healers Guruwa of Kathariya community from five study sites viz. Sisaiya, Tappa, Udasipur, Pawera and Joshipur of Kailali were identified as key informants. Exploratory research design was adopted and interview method was used to collect the primary information through Semi-structured open-ended questionnaire. Altogether 70

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Sonam, Rupesh, Bijendra Shah, and Raj Kishor Shah. "Management of Mashaka (Elevated Mole) and Tilkalaka (Non-elevated Mole) by Agnikarma – A case report." Healer 1, no. 1 (2020): 81–84. http://dx.doi.org/10.51649/healer.9.

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Agnikarma is the one of the minor surgical procedure described in Ayurveda which is done by the application of agni, heat. Masaka is painless, hard black eruption on the skin and Tilakalaka is the black, painless, tila like non-elevated mark on the skin. Both can be compared with mole clinically in modern science. In the case patient of 26 years female came with complain of black lesion in nose. Lesion was diagnosed with Mashaka with Tilakalaka (Mole) on clinical basis. Agnikarma was done for both black mass. After 4 weeks both lesion was healed up with no any complain of bleeding, infection,

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Andila, Putri Sri, I. Gede Tirta, Tri Warseno, and Sutomo Sutomo. "Medicinal Plants Diversity Used by Balinese in Buleleng Regency, Bali." Journal of Tropical Biodiversity and Biotechnology 8, no. 1 (2023): 73303. http://dx.doi.org/10.22146/jtbb.73303.

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The Lontar Usada Bali is a collection of the science of traditional medicine recorded in the lontar leaves. It contains information about the diversity of medicinal plants and treatment procedures used by Balinese for generations. However, most of the information stored in the lontars is only known by the Balians (Traditional Healers). The aim of the study was to investigate and document the diversity of medicinal plants known by Balians in Buleleng Regency, Bali Province, Indonesia. Direct interview with Balians, combined with purposive sampling (for the usada plants), was used in this study

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Bora, S., R. Begum, S. Kakati, and M. Narzary. "Ethnoveterinary Medicines Practised in Management of Wound by Farmers of Gossaigaon, Kokrajhar, BTR, Assam, India." Journal of Advances in Biology & Biotechnology 28, no. 6 (2025): 1273–80. https://doi.org/10.9734/jabb/2025/v28i62483.

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Aim: The objective of this study were to collect the ethnoveterinary practices used for cure of various types of wounds using indigenous plants having medicinal properties by livestock owners and healers. As these practices are in vogue amongst the villagers and has been passed down from one generation to the next, it has now become pertinent for documentation for its sustainability. Place and Duration: The study was carried out in the Gossaigaon sub-division of Kokrajhar district, Assam for a period six months i.e. November, 2024 to April, 2025. Methodology: The study was conducted in differe

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Sapkota, Sunil, Deb P. Pandey, Guru P. Dhakal, and Dhan B. Gurung. "Knowledge of health workers on snakes and snakebite management and treatment seeking behavior of snakebite victims in Bhutan." PLOS Neglected Tropical Diseases 14, no. 11 (2020): e0008793. http://dx.doi.org/10.1371/journal.pntd.0008793.

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Background Published information on snakebite is rare in Bhutan although remarkably higher number of snakebites and associated deaths are reported from other South Asian countries. Aims and methodology Structured questionnaire was used to collect knowledge of health workers in snakebite management and health seeking behavior of snakebite victims as observed by health workers. Study was conducted in purposively sampled 10 Dzongkhags (district level administrative units) with higher incidence of snakebites. Result Heath workers scored 27–91% (with an average of 63%, SD = 14) for 52 questions rel

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Dhakare, Nikhil, and Anjali Deshpande. "A Clinical Evaluation of Ayurvedic Treatment on Vyanga w.s.r. Melasma." Healer 2, no. 1 (2021): 132–35. http://dx.doi.org/10.51649/healer.39.

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Vyanga is one of the kshudra roga characterized by the presence of niruj (painless) and shyavavarna mandalas (Bluish – Black Patches) on the face specially forehead, nose and cheek, pathogenesis of vyanga, involvement of pitta , vata and rakta dushti. clinical feature is correlated with melasma, or facial melanosis, means one of the hyperpigmented disorders. Melasma is harmless condition but for cosmetic reasons, it is an asymptomatic, Acquired and chronic condition hyperpigmented lesion, which develops slowly and asymmetrically. According to Ayurveda the condition can be treated as vyan

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Prasad Sah, Mahesh, Rupesh Sonam, and Bijendra Shah. "Management of Kitibha Kustha (Psoriasis) - A case report." Healer 1, no. 1 (2020): 74–80. http://dx.doi.org/10.51649/healer.8.

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In Ayurveda all the skin disease is kept under the topic “kustha roga”. Kitibha kustha is one of the kustha roga in which the skin becomes dull black, rough, dry like scar. It is vitiated by vata and kapha doshas. It can be clinically correlated with psoriasis in modern science. Psoriasis is the chronic inflammatory and hyper proliferative skin disease. Here, in the case a male patient of 42 years came with complain of scaly lesion all over the body since 32 years. Lesion was associated with itching and aggravated in winter season. The patient was clinically diagnosed with Kitibha Khustha (pso

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Mlangeni, Patience Mamaki, and Refiloe Lepere. "Healing the healer: Recipes of self-care1." Drama Therapy Review 9, no. 1 (2023): 177–89. http://dx.doi.org/10.1386/dtr_00125_1.

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The idea of self-care has been a central theme more recently with the advent of the COVID-19 pandemic. Many people are seeking ways of existing that are about caring for self and others. As drama therapists and artists, the need for us to practise this care with and for others is even more important as we carry the burdens of stories and trauma of our clients. Drama therapy as a mental health modality is suited to address and offer strategies of what care and self-care especially for practitioners might look like. But what exactly are the traits of self-care and how does it link to our ethical

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Rathi, Bharat, and Renu Rathi. "Quantitative Analysis of Medicinal plants used by the Traditional healers of Karanja block of Wardha district for treating Musculoskeletal disorders." International Journal of Ayurvedic Medicine 11, no. 2 (2020): 175–83. http://dx.doi.org/10.47552/ijam.v11i2.1417.

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Background: 20% to30 % elderly population suffers with Musculoskeletal disorders such as Multiple joint pains, Low back pain, Rheumatoid arthritis, Osteoarthritis. Multiple treatment modalities are in vogue to treat MSDs all over the world but neither provides adequate pain relief nor modifies the disease process. Hence majority of the tribal population prefer traditional healers for treating MSDs as they are safe, effective, inexpensive and easily available. Aim & Objectives: Quantitative analysis of Medicinal plants used by the traditional healers of Karanja block of Wardha district for

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Rix, Keith J. B. "White coated healer or black coated executioner: Health professionals and capital punishment." Journal of Forensic and Legal Medicine 20, no. 6 (2013): 659–66. http://dx.doi.org/10.1016/j.jflm.2013.03.036.

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Marangoni, Valeria S., Alisson R. Cadore, Henrique B. Ribeiro, et al. "Long-term environmental stability of nitrogen-healed black phosphorus." Applied Surface Science 564 (October 2021): 150450. http://dx.doi.org/10.1016/j.apsusc.2021.150450.

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Wang, E., A. Chan, K. Lendvoy, et al. "OP0289 INEQUITIES IN ARTHRITIS CARE IN CANADA: AN INTERSECTIONAL ANALYSIS OF BIPOC WOMEN." Annals of the Rheumatic Diseases 82, Suppl 1 (2023): 189.1–189. http://dx.doi.org/10.1136/annrheumdis-2023-eular.1033.

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BackgroundIndividuals that belong to ethnic minority groups are at greater risk of developing different forms of arthritis and often experience poorer health outcomes when compared to white patients[1]. BIPOC women are especially susceptible to inequities due to the social determinants of health such as education, income and housing[2]; yet interventions are rarely targeted to meet their specific needs, preferences and values.ObjectivesThe aim of this community-led Survey was to identify observable disparities in access to and benefits from health care (HC) services between white and Black, In

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Chaaithanya, Itta Krishna, Dipak Abnave, Himmatrao Bawaskar, et al. "Perceptions, awareness on snakebite envenoming among the tribal community and health care providers of Dahanu block, Palghar District in Maharashtra, India." PLOS ONE 16, no. 8 (2021): e0255657. http://dx.doi.org/10.1371/journal.pone.0255657.

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Introduction India has remarkably the highest number of snakebite cases contributing to nearly 50% of the global snakebite deaths. Despite this fact, there is limited knowledge and awareness regarding the management practices for snakebite in the Indian population. The study aimed to explore the knowledge, awareness, and perception of snakes and snakebites, first aid, and treatment amongst the community and the frontline health workers in a tribal block of Dahanu, Maharashtra, India. Methods A cross-sectional study was carried out from June 2016 to October 2018 in the Dahanu Block, Maharashtra

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Fattakhovna, Ilimbetova Azaliya. "“Healer Snake” in the Bashkir mythological and ritual tradition." Turkic Studies Journal 4, no. 1 (2022): 25–33. http://dx.doi.org/10.32523/2664-5157-2022-1-25-33.

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In the oral tradition and everyday rituals of the Bashkirs, the snake, as the first ancestor and patroness, acts as a healer of people. In Bashkir folklore, beneficent snakes resurrect heroes cut into pieces, restore their sight and give advice on how to revive a person. The Bashkirs believed that at home, yards where snakes live, diseases are bypassed. In the mystical views and magical practice of the Bashkirs, healing properties were attributed to individual parts of the snake body. So, the Bashkirs, when abscesses appeared under the nails, applied a snake crawl to the sore spot. Snake skin

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Karnan, Jeyaprakash, and Mohanraj Arumugam. "Ethnomedicinal Knowledge among the Local Communities in the Kodaikanal Foothills of the Southern Western Ghats in Tamil Nadu, India." Middle East Research Journal of Pharmaceutical Sciences 4, no. 06 (2024): 70–88. http://dx.doi.org/10.36348/merjps.2024.v04i06.001.

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India has a rich history of traditional medicine, including Ayurveda, Siddha, and Folk medicines. The Folk system, although not extensively documented, is widely practiced by native communities, with valuable knowledge passed down orally through generations. We carried out an ethnobotanical study from June 2022 to December 2023 in six settlements at the foothills of Kodaikanal, within the Devadanapatti block, an underexplored and biodiversity-rich region in the Western Ghats. The research sought to identify knowledgeable Paliyar tribes and traditional healers in the Kodaikanal foothills of Dev

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Sigdel, Chandrika. "The Song of Suffering, Reconciliation and Redemption: A New Critical Reading of “Sonny’s Blues”." Mindscape: A Journal of English & Cultural Studies 2, no. 1 (2023): 45–52. http://dx.doi.org/10.3126/mjecs.v2i1.61679.

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This research paper examines the story “Sonny’s Blues” by James Baldwin that depicts the everlasting sorrows and sufferings of two black brothers residing in Harlem, New York. The omnipresent suffering is caused primarily by their African-American identity that leads toward the split between the brothers and ultimately fuels the intra-racial conflict in the black community as a whole. In addition, amid the never-ending troubles and deeper wounds of the black brothers, jazz music, i.e., Sonny’s blues is offered as a soother and a healer that erases their pains and sufferings, and as a thread th

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Rosario, Natalie, and Juan F. Castro. "Black salve: risky escharotic." Scars, Burns & Healing 8 (January 2022): 205951312211223. http://dx.doi.org/10.1177/20595131221122376.

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Introduction Black salve ointments are variable in their composition with no standard formula. Patient's may turn to unregulated products to self-treat their conditions. Products that are accessible without a prescription are not necessarily safe and may pose risk to those who use them, as in this case with the use of black salve ointment. Methods This case report discusses the use of black salve ointment on a nodular neck cyst in a 55-year-old Hispanic male patient. The patient applied the black salve ointment (Two Feathers Healing Ointment®) to the cyst, where the ointment remained in contac

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Greene-Hayes, Ahmad. "Shots of Deliverance: Mother Estella Boyd’s Healing Hands and Global Black Pentecostal Reach." Journal of Africana Religions 10, no. 2 (2022): 149–73. http://dx.doi.org/10.5325/jafrireli.10.2.0149.

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Abstract This article explores the religious labor of Mother Estella Boyd (1914–2003), an African American Pentecostal preacher, faith healer, and prophetess widely known in and beyond Black Pentecostal circles for her special practice of laying on of hands, which she referred to as “shots of deliverance.” Using the memoirs, interviews, and sermons of both Boyd and her spiritual children, this article uses a gendered analysis and argues that Boyd’s laying on of hands, and the healing and deliverance from “sexual sin” and substance abuse that took place as a result, helped shape the religious c

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Weisse, Travis A. "“Alone in a Sea of Rib-Tips”: Alvenia Fulton, Natural Health, and the Politics of Soul Food1." Journal of the History of Medicine and Allied Sciences 74, no. 3 (2019): 292–315. http://dx.doi.org/10.1093/jhmas/jrz028.

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Abstract While the intersection between alternative medicine and the natural food movement in radical white communities of the 1960s and 1970s is well known, the connection between these traditions and the simultaneous revolution in the black foodscape has not received adequate attention. This paper addresses this gap by exploring how an alternative healer and minister from the rural South, Alvenia Fulton, rose to prominence in Chicago during the 1960s and 1970s as one of the major figures in the transformation of the black diet by harnessing the star power of her celebrity clients. Fulton hyb

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DIOUF, Ndeye Fatou. "Female Bonding in Sula and The Women of Brewster Place : A Freedom Nest Threatened by Patriarchal Institutions and Social Perceptions." International Journal of Research and Innovation in Social Science VII, no. XII (2024): 689–700. http://dx.doi.org/10.47772/ijriss.2023.7012052.

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In Sula, Toni Morrison paints the marvels of female friendship in the American society where race, class and gender define Black women’s lot. Personified through the characters of Sula and Nel, Morrison pictures how togetherness alleviates the young girls’ social burdens and consolidates their selves despite their distinct personalities. In The Women of Brewster Place, through seven stories, Gloria Naylor portrays women’s bonding in its different shapes as their redeemer in defiance of the social, psychological and economic conditions in the Black community. In both novels, Naylor and Morrison

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Mustapha Olayiwola, Opatola. "Understanding the Nature, Classification and Categorization of Entrepreneurial Women Indigenous Herb Sellers at Bode/Ibuko Market, Ibadan, Nigeria." Sumerianz Journal of Social Science, no. 312 (December 30, 2020): 192–99. http://dx.doi.org/10.47752/sjss.312.192.199.

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Herbal medicine and their preparations from plants, herbs, and animals both in parts and whole forms have been used since the early days of humankind and are still used throughout the world for health promotion and treatment of disease. The study identified the usefulness of Entrepreneurial Women Indigenous Herb Sellers (EWIHSs) in health care delivery system in Nigeria. It also identified the nature, classification and categorization of EWIHSs at Bode/Ibuko Market, Oyo State, Nigeria and it consequently, examined the groups that have knowledge of treatment of human illnesses and diseases. The

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Maccaro, Alessia. "Matto da slegare. Bioetica tra rispetto della prassi tradizionale e diritti umani / Madmen to untie. Bioethics between respect of cultural practices and human rights." Medicina e Morale 65, no. 2 (2016): 155–65. http://dx.doi.org/10.4081/mem.2016.432.

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Demonologia, culti, ritualità e miti religiosi molto spesso in territorio africano si congiungono con questioni relative alla cura. Ad oggi ancora diffusissima è la sovrapposizione tra insanità mentale e possessione diabolica, tipica della mentalità animista che conduce al gravoso problema dell’emarginazione e della contenzione del paziente psichiatrico. Il malato mentale incute paura alla comunità che ne teme il contagio, sicché il più delle volte, si affida il malato a sette religiose o a centri di preghiera, in cui i sedicenti guaritori, sciamani e santoni si fanno pagare cifre molto elevat

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Das, Nihar Ranjan, Lekhika Pathak, Bidisha Pal, et al. "Abstract 2221: Reducing cancer disparity among indigenous people by locally prepared Whey protein isolates having selective cytoprotective ability against chemotherapy induced bone marrow stem cell toxicity." Cancer Research 84, no. 6_Supplement (2024): 2221. http://dx.doi.org/10.1158/1538-7445.am2024-2221.

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Abstract Background: Cancer disparity is a major problem for the indigenous people living in the rural area of Kamrup district of Assam, a remote north eastern state of India. Often, rural people are prescribed with expensive dietary supplements during chemotherapy by urban for profit medical centers, increasing disparity, as per a study conducted by KaviKrishna Telemedicine Care (KTC) (1). We seek to reduce cancer disparity by using locally available diet/nutrition of Sualkuchi-Hajo cultural complex, including the whey protein prepared by indigenous healers practicing Vedic Jiva Upakara Cikit

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Hayes, Grahame. "Sachs, Chavafambira, Maggie: Prurience or the Pathology of Social Relations?" South African Journal of Psychology 32, no. 2 (2002): 43–48. http://dx.doi.org/10.1177/008124630203200206.

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Black Hamlet (1937; reprinted 1996) tells the story of Sachs's association with John Chavafambira, a Manyika nganga (traditional healer and diviner), who had come to Johannesburg from his home in Southern Rhodesia (Zimbabwe). Sachs's fascination with Chavafambira was initially as a “research subject” of a psychoanalytic investigation into the mind of a sane “native”. Over a period of years Sachs became inextricably drawn into the suffering and de-humanization experienced by Chavafambira as a poor, black man in the urban ghettoes that were the South Africa of the 1930s and 1940s. It is easy the

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