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African Traditional and spiritual healing is now regarded as an alternative treatment to those ills which can not be cured by western modern medicine. Although Some people might think that when you talk about the African Traditional medicines, that it means performing some animal rituals of some sort, but they are totally wrong about it or they are simply ignorant about the whole process. Are they right? No, not at all. Rituals are done in different ways for different reasons and it is not necessarily connected to Herbalism, our African Natural way of treatment. The rituals are done with the guidance of the sangoma or a spiritual healer, it has got nothing to do with our African Traditional Herbal Treatment. Rituals are part of the African tradition and it's beneficial to those who practice the traditional and cultural practices as well as those who believe in the African tradition and cultural way of doing things, only if it is done well that you will benefit from it regardless of your origin or nationality ( Black and White).
Traditional African Herbal medicine is a holistic discipline involving indigenous herbalism and African spirituality, typically involving diviners, midwives, and herbalists. We the Practitioners of traditional African culture and herbal medicine are trained to be able to cure various and diverse conditions such as Sexual problems, Relationship problems, psychiatric disorders, high blood pressure, cholera, most venereal diseases, epilepsy that seems incurable by western medicine, asthma, eczema, fever, anxiety, depression, benign pro static hyperplasia, urinary tract infections, gout, and healing of wounds and burns.
Famous Bedik diviner just outside Iwol, southeast Senegal (West Africa) He predicted outcomes by examining the color of the organs of sacrificed chickens.
Some of the healers may employ the use of charms, incantations, and the casting of spells in their treatments. The dualistic nature of traditional African medicine between the body and soul, matter, and spirit and their interactions with one another are also seen as a form of a healing magic. Some people gives one form of magic the name "Extra-Sensory-Rejection." This is the belief among the people of Nigeria that medicine men can implant something into a person from a distance to inflict sickness on them. This is referred to by the Ibos asegba ogwu. To remove the malignant object, the intervention of a second medicine man is typically required, who then removes it by making an incision in the patient. Egba ogwu involves psychokinetic processes. Another form of magic used by these practitioners, which is more widely known, is sympathetic magic, in which a model is made of the victim. Actions performed on the model are transferred to the victim, in a manner similar to the familiar voodoo doll. "In cases where spirits of deceased relatives trouble the living and cause illness, medicine men prescribe remedies, often in the form of propitiatory sacrifice, in order to put them to rest so that they will no longer trouble the living, especially children. Using charms and amulets to cure diseases and illnesses is an uncertain and clouded practice that requires more scientific investigation.
Diagnosis is reached through spiritual means and a treatment is prescribed, usually consisting of an herbal remedy that has not only healing abilities, but symbolic and spiritual significance. Traditional African medicine, with its belief that illness is not derived from chance occurrences, but through spiritual or social imbalance, although it differs greatly from Western medicine, which is technically and analytically based, most of the tested African processes by technical and analytical means are proved to be miraculously working, that's why most of it is being accepted by many people across the globe. In the 21st century, modern pharmaceuticals and medical procedures remain inaccessible to large numbers of African people due to their relatively high cost and concentration of health centres in urban centres. In recent years, African medical practitioners have acknowledged that they have much to learn from traditional medical practice because the African traditional herbs are found to work without leaving any side effects due to a process of treatment, these herbs are found to certified organic products safe to be consumed by humans. Loma Marshall explains that spiritual healing is very important as it guides it's followers to morally conduct them selves well in society. Loma Marshall does not give any information as to whether or not the dance is successful in curing the patient but says that it purges the people's emotions for their "support and solace and hope.
Colonial era
Modern science has, in the past, considered methods of traditional knowledge as primitive. Under colonial rule, traditional diviner-healers were outlawed because they were considered by many nations to be practitioners of witchcraft and declared illegal by the colonial authorities, creating a war against witchcraft and magic. During this time, attempts were also made to control the sale of herbal medicines. After Mozambique obtained independence in 1975, attempts to control traditional medicine went as far as sending diviner-healers to re-education camps. As colonialism and Christianity spread through Africa, colonialists built general hospitals and Christian missionaries built private ones, with the hopes of making headway against widespread diseases. Little was done to investigate the legitimacy of these practices, as many foreigners believed that the native medical practices were pagan and superstitious and could only be suitably fixed by inheriting Western methods. During times of conflict, opposition has been particularly vehement as people are more likely to call on the supernatural realm. Consequently, doctors and health practitioners have, in most cases, continued to shun traditional practitioners despite their contribution to meeting the basic health needs of the population.
Modern period. i.e Nurse at Koidu Hospital in Sierra Leone consulting with patients.
In recent years, the treatments and remedies used in traditional African medicine have gained more appreciation from researchers in Western science. Developing countries have begun to realize the high costs of modern health care systems and the technologies that are required, thus proving Africa's dependence to it. Due to this, interest has recently been expressed in integrating traditional African medicine into the continent's national health care systems. An African healer embraced this concept by making a 48-bed hospital, the first of its kind, in Kwa-Mhlanga, South Africa, which combines traditional methods with homeopathy, iridology, and other Western healing methods, even including some traditional Asian medicine. However, the highly sophisticated technology involved in modern medicine, which is beginning to integrate into Africa's health care system, could possibly destroy Africa's deep-seated cultural values.
Diagnostics
The diagnoses and chosen methods of treatment in traditional African medicine rely heavily on spiritual aspects, oftentimes based on the belief that psycho-spiritual aspects should be addressed before medical aspects. In African culture, it is believed that "nobody becomes sick without sufficient reason." Traditional practitioners look at the ultimate "who" rather than the "what" when locating the cause and cure of an illness, and the answers given come from the cosmological beliefs of the people. Rather than looking to the medical or physical reasons behind an illness, traditional healers attempt to determine the root cause underlying it, which is believed to stem from a lack of balance between the patient and his or her social environment or the spiritual world, not by natural causes. Natural causes are, in fact, not seen as natural at all, but manipulations of spirits or the gods. For example, sickness is sometimes said to be attributed to guilt by the person, family, or village for a sin or moral infringement. The illness, therefore, would stem from the displeasure of the gods or God, due to an infraction of universal moral law. According to the type of imbalance the individual is experiencing, an appropriate healing plant will be used, which is valued for its symbolic and spiritual significance as well as for its medicinal effect.
When a person falls ill, a traditional practitioner uses incantations to make a diagnosis. Incantations are thought to give the air of mystical and cosmic connections. Divination is typically used if the illness is not easily identified, otherwise, the sickness may be quickly diagnosed and given a remedy. If divination is required, then the practitioner will advise the patient to consult a diviner who can further give a diagnosis and cure. Contact with the spirit world through divination often requires not only medication, but sacrifices.
Treatments
Traditional practitioners use a wide variety of treatments ranging from "magic" to biomedical methods such as fasting and dieting, herbal therapies, bathing, massage, and surgical procedures. Migraines, coughs, abscesses, and pleurisy are often cured using the method of "bleed-cupping" after which an herbal ointment is applied with follow-up herbal drugs. Animals are also sometimes used to transfer the illness to afterward. Some cultures also rub hot herbal ointment across the patient's eyelids to cure headaches. Malaria is cured by both drinking and using the steam from an herbal mixture. Fevers are often cured using a steam bath. Also, vomiting is induced, or emetics, to cure some diseases. For example, raw beef is soaked in the drink of an alcoholic person to induce vomiting and nausea and cure alcoholism. In Bight of Benin, the natives have been known to use the fat of a boa constrictor to cure gout and rheumatism, it also is thought to relieve chest pain when rubbed into the skin.
Medicinal plants
Africa is endowed with many plants that can be used for medicinal purposes to which they have taken full advantage. In fact, out of the approximated 6400 plant species used in tropical Africa, more than 4000 are used as medicinal plants. Medicinal plants are used in the treatments of many diseases and illnesses, the uses and effects of which are of growing interest to Western societies. Not only are plants used and chosen for their healing abilities, but they also often have symbolic and spiritual significance. For example, leaves, seeds, and twigs that are white, black and red are seen as especially symbolic or magical and possess special properties. Examples of some medicinal plants include:
1 - Prunus africana with stripped bark.
Pygeum (Prunus africana): Pygeum is not only used in traditional African medicine, but has developed a following around the world, as a cure for mild-to-moderate benign pro static hyperplasia, claimed by its users to increase the ease of urination and reduce inflammation and cholesterol deposits. In traditional African practice, the bark is made into tea, whereas elsewhere in the world it is found in powders, tinctures, and pills. Pygeum has been sold in Europe since the 1970s and is harvested in mass quantities in Cameroon and Madagascar each year.
Securidaca Longepedunculata: This is a tropical plant found almost everywhere across the continent with different uses in every part of Africa. In Tanzania, the dried bark and root are used as a laxative for nervous system disorders, with one cup of the mixture being taken daily for two weeks. In East Africa, dried leaves from the plant are used in the treatment of wounds and sores, coughs, venereal diseases, and snakebites. In Malawi, the leaves are also used for wounds, coughs, venereal diseases, and snakebites, as well as bilharzia, and the dried leaves are used to cure headaches. In other parts of the continent, parts of the plant are used to cure skin diseases, malaria, impotence, epilepsy, and are also used as an aphrodisiac.
A study, entitled ACE Inhibitor Activity of Nutritive Plants in Kwa-Zulu Natal, was conducted by Irene Mackraj and S. Ramesar, both of the Department of Physiology and Physiological Chemistry; and H. Baijnath, Department of Biological and Conservation Sciences; University of Kwa-Zulu Natal, Durban, South Africa to examine the effectiveness of 16 plants growing in Africa's KwaZulu-Natal region, concluding that eight plant extracts may hold value for treating high blood pressure (hypertension).
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