How healers manage the pluralistic healing context: The perspective of indigenous, religious and allopathic healers in relation to psychosis in Uganda

Attitudes towards african traditional medicine and christian spiritual healing regarding treatment of epilepsy in a rural community of northern Tanzania

“…JilekAall (1999) has already emphasized that in many parts of Africa, syncretic amalgamation of indigenous traditions with Judeo-Christian doctrines may influence attitudes toward epilepsy. The co-existence of traditional and Christian belief systems has also been described in other countries such as Uganda, Mozambique and South Africa (Edwards, 1983;Pfeiffer, 2005;Teuton et al, 2007). In sub-Saharan Africa, Christian concepts of disease, including its cause and treatment such as prayers, alongside THM have been reported for psychosis, infertility and HIV/AIDS amongst others (Adogame, 2007;Obisesan and Adeyemo, 1998;Teuton et al 2007;Wanyama et al 2007).…”

“…The co-existence of traditional and Christian belief systems has also been described in other countries such as Uganda, Mozambique and South Africa (Edwards, 1983;Pfeiffer, 2005;Teuton et al, 2007). In sub-Saharan Africa, Christian concepts of disease, including its cause and treatment such as prayers, alongside THM have been reported for psychosis, infertility and HIV/AIDS amongst others (Adogame, 2007;Obisesan and Adeyemo, 1998;Teuton et al 2007;Wanyama et al 2007). In the latter, the belief in divine healing may even represent a barrier to antiretroviral therapy adherence (Wanyama et al, 2007).…”

Distancing: A traditional mechanism of dealing with suicide among the Baganda, Uganda

“…Like many other African societies, the Baganda are very religious people (Otiso, 2006), who believe in the continuation of life after death (Bukuluki, 2008;Nzita & Mbaaga, 1995). Traditionally, they recognize the influence of the spirits: the Katonda, the supreme creator; the Balubaale, ancient humans and the recently deceased accentors (Mizimu); and spirits that are associated with physical features such as mountains and forests (Misambwa; Teuton, Dowrick, & Bentall, 2007). For the Baganda, fortune and misfortune (including sickness) are understood to have their origin in the spiritual world and rituals are performed to ensure that good fortune prevails and misfortune is neutralized (Teuton et al, 2007).…”

“…Traditionally, they recognize the influence of the spirits: the Katonda, the supreme creator; the Balubaale, ancient humans and the recently deceased accentors (Mizimu); and spirits that are associated with physical features such as mountains and forests (Misambwa; Teuton, Dowrick, & Bentall, 2007). For the Baganda, fortune and misfortune (including sickness) are understood to have their origin in the spiritual world and rituals are performed to ensure that good fortune prevails and misfortune is neutralized (Teuton et al, 2007). Spiritual issues come largely under the jurisdiction of clan leaders and each clan has medicine men, the Basawo, who deal with spirit-related sickness and misfortune (Teuton et al, 2007).…”

Outside the Ward and Clinic

“…This traditionalist practice will be set in the context of similar discussions about its practice over several decades and in other places within Australia, and the relationship it shares with the clinic-based health service. This article does not enter into discussion about the influence of Christian healing practice, but it acknowledges that its relationship with traditionalist belief and people's experience of healing is complex and requires further understanding and attention (Teuton, Dowrick, and Bentall 2007;McCoy 2006;Finkler 1981). Second, I seek to explore the question: Can some form of collaboration occur between traditionalist and Western health practice?…”