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The Zulu culture and its traditional heath
Importance of traditional medicines in africa
How has traditional medicine influenced health care delivery in africa
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The Merriam-Webster English Dictionary defines medicine as “the science that deals with preventing, curing, and treating diseases”. Throughout the cultures of the world, the study of medicine and its pragmatic application play an absolutely imperative role in how given societies operate. Amongst the Zulu of Southern Africa, ideas surrounding the notions of both health and healing find themselves deeply embedded into the over-arching culture. Traditional practices, which include those of medicinal nature, perform important functions in the maintenance of many indigenous African societies, including the Zulu (Washington 2010, 25). In fact, it is estimated that upwards of 80% of the black African population associate with traditional healers (Kelmanson et al 2000, 241). The Zulu hold traditional healing and medicine in high regard. Within the contexts of established Zulu healing, medicine takes two distinct forms: (1) medicine that concerns itself with physical conditions, dealing with physiological conundrums, and (2) medicine that is implemented magically and ritualistically to produce a result (Sithole and Beierle 2002). Through the analysis of the nature of illness in Zulu society, the examination of Zulu medical practitioners, and the investigation of the methods used for medicinal practice, one can obtain a better understanding of traditional Zulu medicine as a holistic entity.
The Zulu people associate some specific sorts of sickness with sorcery, some with strains of ceremonial pollution, and some illnesses, the Zulu say just simply occur (Ngubane 1977, ix). In regards to illness, health, and medicine, Zulu culture holds the concept “balance” in a place of significant importance. Balance between individuals and their surr...
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...e attributed to the increased influence of globalization, a force that the Zulu have been experiencing for over a century. Despite this increasing amount of global influence, the wisdom found within traditional Zulu healing remains integral. The broad variety of traditional Zulu medicines, which includes upwards of 1000 identified medicinal plants, offers an abundance of potential combinations for therapeutic regimens and remedies (Flint and Parle 2009, 320). With the HIV/AIDS pandemic that currently grips the heart of sub-Saharan Africa, medical researchers and scientists have begun turning to traditional medicinal knowledge for treatment possibilities. This “revival” of traditional healing is a testament to the effectiveness and validity of natural medicine. Perhaps Zulu knowledge harbours the key to a revolutionary pharmaceutical discovery. Only time will tell.
Ross defines and differentiates between the terms healing and curing. She recognizes the fact that healing and curing are very intertwined and it can be hard to distinguish between the two terms. There are differences between the definitions in scholarly and general settings. She references an ethnographic study of healing versus curing conducted by anthropologists Andrew Strathern and Pamela Stewart in 1999 with native groups in New Guinea. The results of the study looked at how energy used by the different types of tribal healers to either cure or heal a patient. Eastern medicine focuses on how energy interacts with the healing process in connection within the mind. Whereas Western medicine is focused on the mind and the body separately. The practice is considered a holistic approach to finding cures. According to Ross (2013), healing is more a therapeutic process targeting the whole body and specific illness including emotional, mental, and social aspects in the treatment. The act of curing is a pragmatic approach that focuses on removing the problem all together. The life experiences of a person playing into how well certain treatments will heal or cure what is ailing them. These aspects can not be defined with textbook definitions. The interaction that the healing process has with energy is a variable in the success rate. Uncontrolled emotions can have a greater impact on the inside the body than a person can realize. The exploration of energy interaction within the body can be used for greater analysis of health care systems. (21-22). Are Western healthcare facilities purposely “curing” patients just so that they return are few years later? Is Western Medicine built upon a negative feedback loop? The terminolo...
This book addresses one of the common characteristics, and challenges, of health care today: the need to achieve a working knowledge of as many cultures as possible in health care. The Hmong population of Merced, California addresses the collision between Western medicine and holistic healing traditions of the Hmong immigrants, which plays out a common dilemma in western medical centers: the need to integrate modern western medicinal remedies with aspects of cultural that are good for the well-being of the patient, and the belief of the patient’s ability to recuperate. What we see is a clash, or lack of integration in the example of the story thereof. Lia, a Hmong child with a rare form of epilepsy, must enter the western hospital instead of the Laotian forest. In the forest she would seek out herbs to remedy the problems that beset her, but in the west she is forced to enter the western medical hospital without access to those remedies, which provided not only physical but spiritual comfort to those members of the Hmong culture. The herbs that are supposed to fix her spirit in the forest are not available in the western hospital. The Merced County hospital system clashes with Hmong animist traditions.
It is important to consider that the Hmong had their own way of spiritual beliefs and religious healing practices. However, after the community decided to exclude Lia from the applications and advantages of modern medicine, the condition of the young girl worsened (Parish, 2004, p. 131). It was not at all wrong to humanize medicine, but apparently, as a multi-cultural community, the Hmong people became too ignorant and indignant over the applications and benefits of modern medicine applications. Staying firm over their religious affiliations and conduct, the maximum effect of healing became misaligned and ineffective. This was the misunderstanding that should be cleared in the story. There would have been probable results if the Hmong community chose to collaborate with the modern society without needing to disregard or compromise their own values and religious affiliations and
The use of medicinal herbs and food, dancing, music, and chanting in ceremonies and rituals, and physical manipulation are present in all three indigenous communities. Ceremonies and rituals facilitated by the traditional healers often involved everyone in the community. Indigenous African communities used herbs to prevent and treat health conditions such as viral hepatitis, malaria, and diarrhoea. Hepasor was used to treat viral hepatitis, cinchona was taken to prevent malaria and assegaai were used as an antidiarrheal, blood purifier and natural aphrodisiac.
Secondly, the customary health beliefs of the aboriginal populace are interrelated with numerous characteristics of their customs such as kinship obligations, land policies, and religion (Boulton-Lewis, Pillay, Wilss, & Lewis, 2002). The socio-medical structure of health beliefs, which the aboriginal people...
From a western perspective, children and the elderly are the most vulnerable population and need to be given extra attention and precautions. I shadowed a pharmacist working at a children’s hospital and observed the level of care given to the patients. Fadiman evidently wants the reader to understand how cultural differences can become a barrier in providing medical care. Bruce Thowpaou Bliatout, a Hmong medical administrator, provides some measures to improve Hmong healthcare, including minimizing blood drawing, allowing shamanic ceremonies in the hospital, involving family and encouraging traditional arts.
The Hmong culture is evidence that health worlds exist. Health worlds exist in which health is understood in terms of its social and religious context (SITE BOOK). Spiritual beliefs in the Hmong culture are strongly connected to their view and description of health and illness (SITE 6). Illness in the Hmong culture is believed to be caused by evil spirits, a curse from an unhappy ancestor, or a separation of the soul from the body (California Department of Health Services, 2004). Paja Thao, the shaman in “The Split Horn” emphasizes his belief that a soul can separate from its body and the failure to return back to the body is a sign that the individual will become ill. Like the Chinese concept of ‘Ying and Yang’, Hmong people believe that the balance between the body and soul determines perfect health. Paja Thao believes that a body is attached to seven souls, and when there is a loss in a soul, illness occurs. In contrast to this holistic concept that the Hmong’s believe in, the Western culture is not able to predict when illnesses will occur. Instead, the dominant biomedical model of health focuses on preventing depression through a healthy life style, such as exercise and nutrition
as an illustration of a lifestyle unknown to many people. Over the past few years there has
Through showing the different definitions of health, the authors explain how those different understandings affect patterns of behavior on health depend on different cultures. In addition, an analysis of the models of health demonstrates even western medical approaches to health have different cognitions, same as the Indigenous health beliefs. The most remarkable aspect is a balance, a corresponding core element in most cultures which is an important consideration in Indigenous health as well. From an Indigenous perspective, health is considered as being linked, and keeping the connection is a priority to preserve their health. Consequently, health is a very much culturally determined. Health practitioners should anticipate and respect the cultural differences when they encounter a patient from various cultures. In particular, this article is good to understand why the Indigenous health beliefs are not that different than western medicine views using appropriate examples and comparative composition, even though the implementation the authors indicated is a bit abstract, not
In fact, Native American medicine men belief is firmly grounded in age-old traditions, legends and teachings. Healing and medical powers have existed since the very beginning of time according to Native American stories. Consequently they have handed down the tribe's antediluvian legends, which i...
African Minkisi have been used for hundreds of years in West Central Africa, This area where they are traditionally from was once known as the kingdom of Kongo, when Europeans started settling and trading with the BaKongo people. Kongo was a well-known state throughout much of the world by the sixteenth and seventeenth centuries. The BaKongo, however, had probably long used minkisi before ethnographers and anthropologists ever recorded them. Minkisi are complex items that are used to heal and to harm people, and there is no equivalent term for nkisi in any European language. A seventeenth century Dutch geographer first wrote of the nkisi, and said that, “These Ethiopians [that is, the BaKongo] call moquisie [minkisi] everything in which resides, in their opinion, a secret and incomprehensible virtue to do them good or ill, and to reveal event of past and future” (Williams, 13). The term illness, in this context, is quite different than what we refer to illness. Illness, to the BaKongo, meant anything from sickness, to loss of property, and the inability to succeed in things like school and work. . “The perpetual struggle with the unseen forces that cause illness and misfortunes was (and is) called “war” in Kongo” (MacGaffey, 98). A war is ended when one side of the struggle proves that they have better magic. The objects themselves are extremely complex, and most of them require hours of, “painstaking labor to construct” (MacGaffey, 33). “All minkisi, whether in the form of wooden figures, snail shells, raffia bags, or clay pots, are containers for “medicines” that empowers them” (MacGaffey, 43). “The usual containers included the shells of large snails, antelope horns, cloth bags, gourds, and clay pots. Although minkisi in museums are usually wooden figurines and statues, containers of this kind may well have been the minority” (MacGaffey, 63). Without medicines, the minkisi are nothing, they are not alive, nor can they perform their functions. “To BaKongo, all exceptional powers result from some sort of communication with the dead” (MacGaffey, 59). Chiefs, witches, diviners/prophets, and magicians could all do this, especially through and with the help of the minkisi. There are rules and ways of doing things with them, to them, that exemplify so many aspects of Kongo cultu...
Going to a different country or area of the world can open up anybody’s eyes to see that culture makes a huge impact on the understanding and practices of healthcare that seem to be so common to other areas of the world. When a person lives in one country their whole life, that person may not realize how different the life they live is from someone in a foreign country. If a person is going to receive treatment from someone with a different cultural background, they should be expected to get treatment to respects their own culture. Massachusetts College of Pharmacy and Health Sciences having such a diverse variety of students has their own cultural competency definition that states “effectively and comfortably communicate across cultures with patients of differing backgrounds, taking into account aspects of trust in order to adopt mutually acceptable objectives and measures”. In the book Dancing Skeletons: Life and Death in West Africa by Katherine Dettwyler, the issue of culture and healthcare are greatly prevalent. Katherine Dettwyler herself goes to West Africa as an anthropologist and her horizons are broadened when during her research she comes in contact with how much culture has an impact on healthcare and everyday life.
Mathews, Holly F. "Introduction: A Regional Approach and Multidisciplinary Persepctive." Herbal and Magical Medicine: Traditional Healing Today. Ed. James Kirkland, Holly F. Mathews, C. W. Sullivan, III, and Karen Baldwin. Durham: Duke UP, 1992. 1-13. Print.
Cultural competence is a skill essential to acquire for healthcare providers, especially nurses. Cooperating effectively and understanding individuals with different backgrounds and traditions enhances the quality of health care provided by hospitals and other medical facilities. One of the many cultures that nurses and other health care providers encounter is the American Indian or Native American culture. There are hundreds of different American Indian Tribes, but their beliefs and values only differ slightly. The culture itself embodies nature. To American Indians, “The Earth is considered to be a living organism- the body of a higher individual, with a will and desire to be well. The Earth is periodically healthy and less healthy, just as human beings are” (Spector, 2009, p. 208). This is why their way of healing and symbolic items are holistic and from nature.
Certain religious groups reject westernized medicine, like the Amish. Yet, for the most part most religions allow their medicinal practices to work in tandem with westernized medicine. For example, First Nations people tend to have a very holistic view when it comes to their surroundings and medicine. Aboriginal traditional approaches to health and wellness include the use of sacred herbs like sage or tobacco and traditional healers/medicine (pg. 5, Singh, 2009). However, they will not reject help from professionally trained doctors and medical staff. Much like other religions, First Nations put a strong emphasis on family/community. Consensus or decision-making is fairly common for them. A practitioner or medical staff member must remember to respect ceremonial objects such as tobacco or traditional blankets, include immediate family members when making a treatment decision, and to accommodate spiritual practices. Normally, organ donation is accepted UNLESS the organ is being removed from someone who is not deceased. First Nations’ believe that their bo...