Maya Healers' Conception of Cancer as Revealed by Comparison With Western Medicine

Abstract

PurposeCultural diversity in clinical encounters is common, yet mental constructions regarding cancer that influence expected treatment are poorly studied for indigenous people. We explored Maya healers' conceptions, diagnosis, and treatment of cancer to remedy this problem.MethodsIn-depth structured interviews with 67 traditional Maya healers in Guatemala across Kaqchikel, Kiche', Mam, Mopan, and Q'eqchi' ethnolinguistic groups were conducted by using a transdisciplinary format. Analysis of qualitative data in categorized matrixes allowed for statistical examination of tendencies and the results were complemented by validation workshops with Maya representatives.ResultsMaya classification of diseases has broad categories of malignant diseases including cancer. Specific Maya terms might equate to particular cancer types, which would open new avenues for research. Notions of malignancy and metastasis were expressed by healers as core characteristics of cancer, a disease believed to be both material and spiritual. Resolution of and/or treatment for cancer is based on restoring physical, mental, emotional, and spiritual equilibrium of the patient and extending that equilibrium to his larger social circle.ConclusionMaya conceptions of cancer determine how traditional diagnostic tools are used and dictate treatment options that include the patient's social-spiritual support system. Official health care providers' understanding of these principles can improve implementation of culturally appropriate protocols that increase indigenous patients' compliance and reduce rates of treatment abandonment.

Understanding cancer and its treatment in Thai traditional medicine: An ethnopharmacological-anthropological investigation

“…Some informants also stated that mareng is any fast progressive diseases or body/organ degeneration. This is similar to the definition of cancer from traditional healers in other medical systems like in Malaysia who define cancer as a prolonged sickness or accumulation of abscesses (Al Naggar et al, 2012) and Guatemala (Maya) where cancer is seen a disease that is difficult to treat (Berger-González et al, 2016).…”

“…On the other hand, in biomedicine, diagnosis relies on objective physical examinations together with patient's history and pathophysiology information obtained from laboratory. This results in a cultural gap between the two systems (Berger-González et al, 2016). To bridge this gap, the 'emic-etic concept' can be applied.…”

Transdisciplinary Research on Cancer-Healing Systems Between Biomedicine and the Maya of Guatemala

“…This exchange led some Mayan healers to conclude that the biomedical approach to cancer was invalid because one aspect of it did not match a fundamental principle of Mayan medicine. In their view, a healer’s Patan Samaj (sacred mission) rests in understanding the human body as an active system of 20 interacting energies that keeps the balance and well-being in a person (Berger et al, 2015); according to this view, a healer loses his or her material–energetic balance through sexual intercourse, thereby compromising the ability to heal. The way the Western scientists responded to this concern for abstinence revealed a dangerous misrepresentation, and further explanation was necessary to uncover the internal logic of emic principles of the Mayan medical knowledge system.…”

Traditional Herbal Medicine in Mesoamerica: Toward Its Evidence Base for Improving Universal Health Coverage

“…Medical concepts and health beliefs regarding disease etiology, diagnosis, and treatment show striking similarities throughout MA, notwithstanding the uniqueness of each cultural group's ethnomedical system and individual case to case variations (Lozoya and Zolla, 1984;Weller et al, 2002;Groark, 2005;Kleinman and Benson, 2006;Balick et al, 2008;Berger-Gonzaĺez et al, 2016a;Geck et al, 2017). Efforts to integrating traditional practitioners and practices into the formal health system have been met with limited success [but see Chary et al (2018) and Hitziger et al (2017)], partially due to a limited understanding of ethnomedical concepts and rural medicine as well as an a priori disesteem toward traditional medicine by formal health institutions and physicians (Lozoya and Zolla, 1984;Nigenda et al, 2001;Bye and Linares, 2015;Colon-Gonzalez et al, 2015).…”

“…Medical concepts and health beliefs regarding disease etiology, diagnosis, and treatment show striking similarities throughout MA, notwithstanding the uniqueness of each cultural group’s ethnomedical system and individual case to case variations ( Lozoya and Zolla, 1984 ; Weller et al., 2002 ; Groark, 2005 ; Kleinman and Benson, 2006 ; Balick et al., 2008 ; Berger-González et al., 2016a ; Geck et al., 2017 ). Efforts to integrating traditional practitioners and practices into the formal health system have been met with limited success [but see Chary et al.…”