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Evaluation of an Indigenous Traditional Healer and Medicine Program in a Canadian Correctional Facility
Indigenous Peoples, especially Indigenous women, are overrepresented in Canadian prisons. Given the underlined importance and benefits of culturally-based programs for justice-involved Indigenous people, Canada’s federal correctional system is committed to providing culturally appropriate programs and practices to meet the needs of First Nations, Métis, and Inuit people in custody. Healthcare is one area the federal correctional system is committed to incorporating such programs and practices. This study evaluated the delivery and preliminary outcomes of a culturally-based health program implemented at a women’s healing lodge in Saskatchewan, Canada, which is centred on the provision of traditional medicine and healing practices. A mixed-methods design was used to assess program participants’ (n = 21) and collaborators’ (n = 17) perceptions of the program and its influence on wellness and cultural connectedness. Findings highlight the perceived positive effects on wellness (physical, mental, spiritual health) and cultural connection for women who participated in the program. Discussion considers policy implications, the potential for implementing similar culturally-based health interventions at other (federal) correctional facilities, and the need for further work in this area.
Journal Article
The land in our bones : plantcestral herbalism and healing cultures from Syria to the Sinai
\"A cultural history of the herbs, foodways, and land-based medicines of Lebanon and Canaan that explores how they connect family and kin in diaspora\"-- Provided by publisher.
BOOK
Traditional Healers and Mental Health in Nepal: A Scoping Review
Despite extensive ethnographic and qualitative research on traditional healers in Nepal, the role of traditional healers in relation to mental health has not been synthesized. We focused on the following clinically based research question, “What are the processes by which Nepali traditional healers address mental well-being?” We adopted a scoping review methodology to maximize the available literature base and conducted a modified thematic analysis rooted in grounded theory, ethnography, and phenomenology. We searched five databases using terms related to traditional healers and mental health. We contacted key authors and reviewed references for additional literature. Our scoping review yielded 86 eligible studies, 65 of which relied solely on classical qualitative study designs. The reviewed literature suggests that traditional healers use a wide range of interventions that utilize magico-religious explanatory models to invoke symbolic transference, manipulation of local illness narratives, roles, and relationships, cognitive restructuring, meaning-making, and catharsis. Traditional healers’ perceived impact appears greatest for mild to moderate forms of psychological distress. However, the methodological and sample heterogeneity preclude uniform conclusions about traditional healing. Further research should employ methods which are both empirically sound and culturally adapted to explore the role of traditional healers in mental health.
Journal Article
Insights on wellbeing and society from a Taulasea/traditional healer perspective
Unquestionably there is a need for more Indigenous and traditional knowledge to understand better the link between 'culture and food systems, diet and traditional practices' and 'diet-related diseases' (e.g. diabetes), particularly from a Pacific worldview. In this study, we explored the role of Samoan traditional healers or Taulasea with the research question: 'What insights are contained in Indigenous and traditional knowledge systems that can be used to design new ways to prevent diet-related diseases among Samoans (and Pacific peoples in general) in NZ?' Fourteen Taulasea participated in semi-structured narrative interviews (talanoa methodology) from June 2022 to October 2023. Transcribed interviews were coded and analysed using thematic analysis. Four major themes were revealed that examined the sacredness of their knowledge and practice, Taulasea specialisation, treatment methods and holistic views that impact health. These insights highlight why Samoans continue to use traditional healing as the first port of call for their health needs.
Glossary of Samoan/Māori words: Fa'afaletui: a Samoan research framework used to weave different perspectives together based on the different groups of individuals interviewed; Fofo: traditional massage; Va: relational space; Vai: traditional medicines based on plants; Talanoa: Pacific methodology approach of weaving the discussion points in qualitative research using semi-structure interviews; Taulasea: traditional healer/practitioner; To'ala: a life-essence that resides in the upper torso of a healthy individual. Healers usually palpitate for the to'ala to see if it is in place or mis-aligned; Rongoā: traditional Māori medicine; mirmiri: massage; karakia: prayers, chants or incantations.
Journal Article
Ethnographic study of Buruli ulcer wound management practices in a traditional therapeutic setting in Ghana
Introduction
Buruli ulcer (BU) is a skin-related neglected tropical disease (skin NTD) considered to be a disease of the poor. This study explored BU wound management in a traditional therapeutic setting in the Atwima Mponua District of Ghana and described the social interactions observed.
Method
Ethnographic data about the practices of a herbalist renowned for his experience in treating BU wounds were obtained using direct observations, photography, and informal conversations.
Results
At this therapeutic setting, we observed wounds cleaned and dressed using gloves, gauze, antiseptic solutions, non-sterile scissors, and a petrol and bark preparation supported with prayers. Most clients of the traditional healer indicated that they experienced their BU as a stubborn wound that needed powerful medicine to cure it, and believed the wounds might have supernatural origins. Key reasons clients provided for seeking care at the traditional therapeutic setting included trust in the traditional healer, his practices, respectful care, a friendly and non-stigmatising environment, low-cost and flexible payment options, and people’s opinions about the potency of traditional plant medicines.
Discussion
Our findings suggest that the traditional healer enjoyed substantial public legitimacy from his clients due to his perceived interest in helping affected individuals achieve cures using culturally and financially appropriate ways to manage wounds. However, we also observed the use of non-sterile procedures and unregulated preparations, which may be potentially deleterious. The willingness of the traditional healer to collaborate with the formal healthcare system to meet the health needs of people with wounds could form the basis for future collaborative approaches between the two healthcare systems to address inequities regarding clients’ access to care.
Journal Article
The status of traditional healing in the Limpopo province of South Africa
Traditional healing and the use of traditional medicines were historically banned by the South African apartheid government. The dawn of democracy saw a change in the laws, which gave freedom to the traditional African practices. Nevertheless, many South Africans are still divided between Western- and traditional African philosophies. This qualitative study, therefore, employed the hermeneutic phenomenological method to investigate the status of traditional healing in the Limpopo province of South Africa. Data collection was done through interviews, and data were analysed thematically. The results suggest that the work done by traditional healers remains marginalised and undermined despite them contributing to the country's healthcare system. Traditional healers remain unregulated and often left to work on their own under difficult conditions. It is recommended that government play an active role in ensuring that healers are formally incorporated into the country's healthcare system, which will benefit both the healers and the communities they serve. Contribution The study investigates the current status of traditional healing in South Africa and highlights that despite having laws that support traditional healing in the country, the practice remains marginalised and healers are working on their own and not within the country's healthcare system as it is supposed to be. The study is linked to the scope of the journal because it investigates a topic that borders on oral history and indigenous religious practices of South Africans.
Journal Article
Perspectives of traditional healers, faith healers, and biomedical providers about mental illness treatment: qualitative study from rural Uganda
Most people with mental illness in low and middle-income countries (LMICs) do not receive biomedical treatment, though many seek care from traditional healers and faith healers. We conducted a qualitative study in Buyende District, Uganda, using framework analysis. Data collection included interviews with 24 traditional healers, 20 faith healers, and 23 biomedical providers, plus 4 focus group discussions. Interviews explored treatment approaches, provider relationships, and collaboration potential until theoretical saturation was reached. Three main themes emerged: (1) Biomedical providers’ perspectives on traditional and faith healers; (2) Traditional and faith healers’ views on biomedical providers; and (3) Collaboration opportunities and barriers. Biomedical providers viewed faith healers positively but traditional healers as potentially harmful. Traditional and faith healers valued biomedical approaches while feeling variably accepted. Interest in collaboration existed across groups but was complicated by power dynamics, economic concerns, and differing mental illness conceptualizations. Traditional healers and faith healers routinely referred patients to biomedical providers, though reciprocal referrals were rare. The study reveals distinct dynamics among providers in rural Uganda, with historical colonial influences continuing to shape relationships and highlighting the need for integrated, contextually appropriate mental healthcare systems.
Journal Article
Treatment-seeking behavior and barriers to mental health service utilization for depressive symptoms and hazardous drinking: The role of religious and traditional healers in mental healthcare of Northwest Ethiopia
Understanding mental healthcare seeking and associated factors is essential for planning mental health services. This study aimed to assess treatment seeking and barriers to care for depressive symptoms and hazardous drinking in a community sample of Northwest Ethiopia. A cross-sectional study was conducted to screen 1,728 participants for depressive symptoms (n = 414) and hazardous drinking (n = 155). Participants were asked whether they had sought mental healthcare. We also assessed the barriers to seeking mental healthcare. Logistic regression was used to identify associated factors. Among people with depressive symptoms, 14.3%, 15.5%, and 19.6% sought treatment from healthcare settings, non-healthcare settings, or any sources, respectively. Religious places (39.5%) were the most helpful treatment sources. People with low levels of internalized stigma (adj OR = 3.00 [1.41, 6.42]) and positive attitudes towards mental illness (adj OR = 2.84 [1.33, 6.07]) were nearly threefold more likely to seek depression treatment. No participants with hazardous drinking sought treatment from healthcare settings, and only 1.3% had sought help from families/friends. Over 97% of participants with depressive symptoms and hazardous drinking reported at least one barrier to treatment-seeking from a healthcare setting. Religious and traditional healers were as important as healthcare settings for treatment-seeking.
Journal Article
Practices and Perspectives of Traditional Bone Setters in Northern Tanzania
Background: Traditional health practitioners remain a critical source of care in Tanzania, more than 50% of Tanzanians frequently using their services. With a severe shortage of orthopaedic surgeons (1:3.3 million Tanzanians) traditional bone setters (TBSs) could potentially expand access to musculoskeletal care and improve outcomes for morbidity as a result of trauma.Objective: We sought to identify the advantages and disadvantages of traditional bone setting in Tanzania and to assess potential for collaboration between TBSs and allopathic orthopaedic surgeons.Methods: Between June and July 2017 we interviewed six TBSs identified as key informants in the regions of Kilimanjaro, Arusha, and Manyara. We conducted semi-structured interviews about practices and perspectives on allopathic healthcare, and analyzed the data using a deductive framework method.Findings: The TBSs reported that their patients were primarily recruited from their local communities via word-of-mouth communication networks. Payment methods for services included bundling costs, livestock barter, and sliding scale pricing. Potentially unsafe practices included lack of radiographic imaging to confirm reduction; cutting and puncturing of skin with unsterile tools; and rebreaking healed fractures. The TBSs described past experience collaborating with allopathic healthcare providers, referring patients to hospitals, and utilizing allopathic techniques in their practice. All expressed enthusiasm in future collaboration with allopathic hospitals.Conclusions: TBSs confer the advantages of word-of-mouth communication networks and greater financial and geographic accessibility. However, some of their practices raise concerns relating to infection, fracture malunion or nonunion, and iatrogenic trauma from manipulating previously healed fractures. A formal collaboration between TBSs and orthopaedic surgeons, based on respect and regular communication, could alleviate concerns through the development of care protocols and increase access to optimal orthopaedic care through a standardized triage and follow-up system.
Journal Article