Pangasinan State University

Integrated School High School

Bayambang Campus

TRADITIONAL AFRICAN MEDICINE

Members:

Hadrian Marvic Rosquita Justin Luis Macaraeg

Kyra Mae Loprz Christian Owen Salinas

Erica De Vera

Joyce De Leon

Aldrin Cruz
 TRADITIONAL AFRICAN MEDICINE

Traditional African medicine is an Alternative medicine discipline involving

indigenous herbalism and African spirituality, typically involving diviners, midwives, and herbalist.
Practitioners of traditional African medicine claim to be able to cure various and diverse
conditions such as cancers, psychiatric disorders, high blood pressure, cholera, most venereal
diseases, epilepsy, asthma, eczema, fever, anxiety, depression, benign prostatic hyperplasia,
urinary tract infections, gout, and healing of wounds and burns and even Ebola.

Before the establishment of science-based medicine, traditional medicine was the

dominant medical system for millions of people in Africa but the arrival of the Europeans was a
noticeable turning point in the history of this ancient tradition and culture. Herbal medicines in
Africa are generally not adequately researched, and are weakly regulated. There is a lack of the
detailed documentation of the traditional knowledge, which is generally transferred
orally. Serious adverse effects can result from mis-identification or misuse of healing 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:

 Prunus Africana- is not only used in traditional African medicine, but has
developed a following around the world, as a cure for mild-to-
moderate benign prostatic benign prostatic 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.
 Securidaca longipedunculata- 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.
HISTORY

Colonial era
Science has, in the past, considered methods of traditional knowledge as primitive and
backward. Under colonial rule, traditional diviner-healers were outlawed because they were
considered by many nations to be practitioners of witchcraft and magic, and declared illegal by
the colonial authorities, creating a war against aspects of the indigenous culture that were seen
as witchcraft. 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 according to Onwuanibe. 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.

Spirituality

Some 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 magic.
Richard Onwuanibe gives one form of magic the name "Extra-Sensory-Trojection." This is the
belief among the Ibos 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.

In African cultures, the act of healing is considered a religious act. Therefore, the healing
process often attempts to appeal to God because it is ultimately God who can not only inflict
sickness, but provide a cure. Africans have a religious world view which makes them aware of
the feasibility of divine or spirit intervention in healing with many healers referring to the
supreme god as the source of their medical power. For example, the !Kung people of
the Kalahari Desert believe that the great God Hishe created all things and, therefore, controls
all sickness and death. Hishe, however, bestows mystical powers for curing sickness on certain
men. Hishe presents himself to these medicine men in dreams and hallucinations, giving them
curative power. Because this god is generous enough to give this power to the medicine men,
they are expected to practice healing freely. The !Kung medicine men effect a cure by
performing a tribal dance Loma Marshall, who took expeditions to South West Africa with her
family to study the !Kung people, writing two books on their findings, describes the ceremonial
curing dance as follows at the dances not only may the sick be cured, but pending evil and
misfortune averted. The !Kung believe that the great god may send Gauwa or the gauwas at
any time with ill for someone and that these beings may be lurking awaiting their chance to
inflict it.

In Africa, the importance of traditional healers and remedies made from indigenous
plants play a crucial role in the health of millions. According to the International Development
Research Centre (IDRC), one estimate puts the number of Africans who routinely use these
services for primary health care as high as 85% in Sub-Saharan Africa The relative ratios of
traditional practitioners and university trained doctors in relation to the whole population in
African countries showcases this importance. For example, in Ghana, in Kwahu district, for every
traditional practitioner there are 224 people, against one university trained doctor for nearly
21,000. In Swaziland, the same situation applies, where for every healer there are 110 people
whereas for every university trained doctor there are 10,000 people. According to Nairobi-based
specialist in biodiversity and traditional medicine with the IDRC Francois Gasengayire, there is
one healer for every 200 people in the Southern Africa region which is a much greater doctor-to-
patient ratio than is found in North America.