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This subtle and powerful ethnography examines African healing and its relationship to medical science. Stacey A. Langwick investigates the practices of healers in Tanzania who confront the most intractable illnesses in the region, including AIDS and malaria. She reveals how healers generate new therapies and shape the bodies of their patients as they address devils and parasites, anti-witchcraft medicine, and child immunization. Transcending the dualisms between tradition and science, culture and nature, belief and knowledge, Langwick tells a new story about the materiality of healing and postcolonial politics. This important work bridges postcolonial theory, science, public health, and anthropology.

Continuous occurrence of snakebite incidences and the vulnerability of some communities remain a critical problem in sub-Saharan Africa. Despite causing permanent disability to almost half a million people annually and numerous deaths, snakebite and associated complications are still largely neglected. This study aimed at elucidating risk factors associated with snakebite cases, treatment availability and case management practices for vulnerable agro-pastoralist communities in Northern Tanzania. Data was collected in the Monduli (Arusha region) and the Simanjiro (Manyara region) districts in Tanzania. Interviews with 101 snakebite victims or their guardians and 13 health professionals from 3 health centers in the districts were conducted. Additionally, case records of patients admitted between 2007 and 2019 to the Meserani Snakebite Clinic were obtained. This study showed that appropriate treatment for snakebite including anti-venom, is difficult to access and that snakebite incidences were significantly linked to factors such as gender, age, socio-economic activity, season of the year, and whether being at home or out in the fields. Anti-venom and trained health professionals were only available at the Meserani Snake Park Clinic. Men were bitten most often (χ2 = 62.08, df = 4, p-value < 0.0001). Overall, adults between the ages of 18 and 60 years (χ2 = 62.08, df = 4, p-value < 0.0001) received most bites, usually while outdoors herding cattle in the dry season. A significant majority of victims looked for traditional treatment first (52.7%, χ2 = 29.541, df = 2, p-value = 0.0001). The results of this study present crucial information on what is needed to improve the accessibility to appropriate treatment after a snakebite among agro-pastoral communities. The situation regarding morbidity and mortality due to the inaccessibility of common treatment for snakebite in northern Tanzania is challenging. Reliance on traditional medicine exacerbates the situation. There is dire need to involve affected communities, researchers, the government, clinicians and the public in general, to work together and take part in the global snakebite initiative. Communities and health professionals recognise the underlying challenges and have valuable suggestions on how to improve the situation.

Global Health for All trains a critical lens on global health to share the stories that global health’s practices and logics tell about 20th and 21st century configurations of science and power. An ethnography on multiple scales, the book focuses on global health’s key epistemic and therapeutic practices like localization, measurement, triage, markets, technology, care, and regulation. Its roving approach traverses policy centers, sites of intervention, and innumerable spaces in between to consider what happens when globalized logics, circulations, and actors work to imagine, modify, and manage health. By resting in these in-between places, Global Health for All simultaneously examines global health as a coherent system and as a dynamic, unpredictable collection of modular parts.

In the glare of cameras, Gwajima and the health officials drank a herbal concoction including ginger, garlic, and lemons, and inhaled steam from herbs, promoting them as natural means of killing the virus. Matshidiso Moeti, head of the WHO Regional Office for Africa, encouraged Tanzania to prepare for the vaccine, to put in place the preventive measures to protect its population, and to share data on the COVID-19 situation with WHO and neighbouring countries. “Tanzania is a sovereign country, we can't go there and pull down data”, said John Nkengasong, director of the Africa Centres for Disease Control and Prevention, responding to The Lancet during a weekly press briefing.

Background Right through history, humans have relied heavily on plants for sustenance and the healing of different ailments. One of the long-standing traditions that communities have inherited from earlier generations is the use of herbal medicines for the treatment of paediatric ailments, including diarrhoea. This study showcased medicinal plants used by traditional healers for the treatment of diarrhoeal diseases among under-five children in North-eastern Tanzania. Methods and design A qualitative research approach and a narrative research design were employed. The research was carried out in the districts of Korogwe and Handeni in North-eastern Tanzania, with 52 in-depth interviews performed with participants (traditional healers). Purposive sampling method was used to select participants, and a thematic analysis framework was used to analyze the data. Results Study results indicate that traditional healers had enormous insights and were well informed about medicinal plants that were perceived to be efficacious in treating diarrhoeal diseases among under-five children. A total of 54 medicinal plants were reported by the participants to be effective in healing diarrhoeal diseases among under-five children. However, out of 54 medicinal plants, 15 were predominantly disclosed by the majority of participants. Those medicinal plants include Psidium guajava, Rhus natalensis, Ozoroa insignis, Tamarindus indica, Ocimum suave, Combretum molle, Zanha africana, Solanum incanum , and Ximenia americana. Other medicinal plants mentioned by most participants include, Ochna holstii, Elaeodendron schlechterianum, Albizia anthelmintica, Commiphora pteleifolia, Salacia stuhlmanniana , and Zenkerella grotei. Conclusion All traditional healers seemed to have a clear understanding regarding the medicinal plants that were used to treat diarrhoeal diseases among under-five children. The participants acknowledged to treating under-five children with diarrhoeal diseases using herbal medications on multiple occasions. The findings of this study should inspire more in-depth botanical research to determine whether the medicinal plants reported in this study have anti-diarrhoeal properties.

Collaborations with traditional healers have been proposed to improve HIV testing uptake. We hypothesized that healer-delivered HIV testing would improve HIV testing uptake, compared with referral to clinic-based HIV testing. We conducted a cluster randomized trial to determine the effectiveness of traditional healers delivering counseling and HIV testing in Mwanza, Tanzania (ClinicalTrials.gov NCT#04071873). Intervention arm healers provided counseling and offered point-of-care HIV tests to adult clients of unknown HIV serostatus. Control arm healers provided referral for clinic-based testing. Primary outcome was receipt of an HIV test within 90 days of enrollment. Secondary outcomes were new HIV diagnosis and linkage to care. In the intervention, 100 clients (100%) received an HIV test, compared with 73 (73%) of control participants (p < 0.001). Two intervention arm participants (2%) had a new diagnosis compared with zero in the control arm (p = 0.50). Engaging traditional healers might provide a culturally concordant opportunity to improve HIV testing uptake.

Background COVID-19 has caused worldwide fear and uncertainty. Historically, the biomedical disease paradigm established its dominance in tackling emerging infectious illnesses mainly due to innovation in medication and advances in technology. Traditional and religious remedies have emerged as plausible options for prevention and treatment of COVID-19, especially in Africa and Asia. The appeal of religious and traditional therapies against COVID-19 in the African setting must be understood within the historical, social, and political context. This study explored how women and community members dealt with suspected symptoms of COVID-19 in Mwanza, Tanzania. Methods This study was conducted in Nyamagana and Ilemela districts of Mwanza, Tanzania, between July and August 2020. We conducted 18 mobile phone in-depth interviews with a purposively selected sample of women aged 27–57 years participating in an existing longitudinal study. For safety reasons, smart mobile phones were used to collect the data. Each interview was audio recorded after obtaining verbal consent from the participants. The audio files were transferred to computers for analysis. Four researchers conducted a multistage, inductive analysis of the data. Results Participants reported wide use and perceived high efficacy of traditional remedies and prayer to prevent and treat suspected symptoms of COVID-19. Use was either alone or combined with public health recommendations such as hand washing and crowd avoidance. Despite acknowledging that a pathogen causes COVID-19, participants attested to the relevance and power of traditional herbal medication and prayer to curb COVID-19. Four main factors underline the symbolic efficacy of the traditional and religious treatment paradigms: personal, communal, and official reinforcement of their efficacy; connection to local knowledge and belief systems; the failure of biomedicine to offer a quick and effective solution; and availability. Conclusions In the context of emerging contagious illnesses, communities turn to resilient and trusted treatment paradigms to quell fear and embrace hope. To tackle emerging infections effectively, it is essential to engage the broader sociopolitical landscape, including communal considerations of therapeutic efficacy.

Since time immemorial, Tanzanians, particularly the Luguru tribe, have utilised medicinal herbs (MHs) to manage various ailments. However, few ethnobotanical studies have been conducted to document and quantitatively analyze them. This study documents and quantitatively analyzes MHs used by the Luguru people of Morogoro Rural District to address various ailments. The research was conducted between September 2022 and October 2023. Ethnobotanical data on MH were collected from 100 informants identified through the snowball method, employing semistructured interviews, focus group discussions, and field walks. A one‐way analysis of variance (ANOVA) and an independent samples t ‐test were employed to examine statistically significant differences among social demographic variables. Quantitative indices, including family use value (FUV), MH use value (UV), fidelity level (FL), plant part value (PPV), and informant agreement ratio (IAR), were computed. A total of 30 MHs belonging to 13 families were reported to be used for managing various ailments. Asteraceae was the most represented family (seven species, FUV = 2.23). Vernonia amygdalina Del. (Asteraceae) had the highest UV index (0.571), while the root was the most utilised plant part (0.692). Malaria and fever (0.96) and metabolic disorders (0.94) had the highest IAR. The preferred modes of preparation and administration were decoction and oral, respectively. Female, illiterate, and elderly informants possessed significantly higher medicinal knowledge. The study demonstrates that the Luguru people possess a rich understanding of MHs and continue to rely on them to treat various ailments. The MHs with high UV, IAR, and FL can be a foundation for future phytochemical and pharmacological studies.