The Practice Of Traditional Bone Setting In The South- South Region Of Nigeria

Bassey, Rosemary B.; Aquaisua, Aquaisua N.; Edagha, Innocent A.; Peters, Aniekan I.; Bassey, Eno-obong I.

doi:10.5580/566

Cited by 1 publication

(6 citation statements)

References 10 publications

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“…In comparing the TBSs interviewed for our study to that of Nigeria, we discovered Tanzanian TBSs had similar backgrounds including limited formal education and the passage of knowledge through male generations [4,12,13,28,29]. Similarities in practices included palpation for location of fracture, reduction through massage and pulling, fixation with wooden splints, the use of herbal traditional medicine, and the use of allopathic techniques such as X-ray [4,12,13,28,29]. Studies out of Nigeria have criticized the spiritual and superstitious components of traditional bone setting, such as animal sacrifices and incantations, but we did not find any Tanzanian TBSs who used spiritual or superstitious healing [4,12,28].…”

Section: Discussionmentioning

confidence: 95%

“…Previous studies on traditional bone setting have primarily come from Nigeria. In comparing the TBSs interviewed for our study to that of Nigeria, we discovered Tanzanian TBSs had similar backgrounds including limited formal education and the passage of knowledge through male generations [4,12,13,28,29]. Similarities in practices included palpation for location of fracture, reduction through massage and pulling, fixation with wooden splints, the use of herbal traditional medicine, and the use of allopathic techniques such as X-ray [4,12,13,28,29].…”

Section: Discussionmentioning

confidence: 95%

“…Similarities in practices included palpation for location of fracture, reduction through massage and pulling, fixation with wooden splints, the use of herbal traditional medicine, and the use of allopathic techniques such as X-ray [4,12,13,28,29]. Studies out of Nigeria have criticized the spiritual and superstitious components of traditional bone setting, such as animal sacrifices and incantations, but we did not find any Tanzanian TBSs who used spiritual or superstitious healing [4,12,28]. It is impossible to extrapolate a complete lack of spiritual practices among TBSs in Tanzania, especially since spiritual practices have been endorsed by modern Tanzanian traditional medicine practitioners [20,30,31].…”

Section: Discussionmentioning

confidence: 99%

“…Despite the growth of allopathic healthcare sectors across Africa, traditional medicines and medical practices remain important and primary sources of healthcare for most of the population [1][2][3][4]. In the United Republic of Tanzania, an estimated 60% of the population utilizes traditional medicine to meet their healthcare needs [5].…”

Section: Introductionmentioning

confidence: 99%

“…With the rise in road traffic accidents and the burden of musculoskeletal injury in Sub-Saharan Africa, there has been growing need for musculoskeletal care [8]. Some countries meet this demand through traditional bone setting, especially due to limited access to allopathic orthopaedic care [4,[9][10][11]. However, there is concern among the allopathic sector regarding complications that can arise from bone setting such as malunion.…”

Section: Introductionmentioning

confidence: 99%

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Practices and Perspectives of Traditional Bone Setters in Northern Tanzania

Card¹,

Obayemi²,

Shirima³

et al. 2020

Annals of Global Health

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Background: Traditional health practitioners remain a critical source of care in Tanzania, more than 50% of Tanzanians frequently using their services. With a severe shortage of orthopaedic surgeons (1:3.3 million Tanzanians) traditional bone setters (TBSs) could potentially expand access to musculoskeletal care and improve outcomes for morbidity as a result of trauma. Objective: We sought to identify the advantages and disadvantages of traditional bone setting in Tanzania and to assess potential for collaboration between TBSs and allopathic orthopaedic surgeons. Methods: Between June and July 2017 we interviewed six TBSs identified as key informants in the regions of Kilimanjaro, Arusha, and Manyara. We conducted semi-structured interviews about practices and perspectives on allopathic healthcare, and analyzed the data using a deductive framework method. Findings: The TBSs reported that their patients were primarily recruited from their local communities via word-of-mouth communication networks. Payment methods for services included bundling costs, livestock barter, and sliding scale pricing. Potentially unsafe practices included lack of radiographic imaging to confirm reduction; cutting and puncturing of skin with unsterile tools; and rebreaking healed fractures. The TBSs described past experience collaborating with allopathic healthcare providers, referring patients to hospitals, and utilizing allopathic techniques in their practice. All expressed enthusiasm in future collaboration with allopathic hospitals. Conclusions: TBSs confer the advantages of word-of-mouth communication networks and greater financial and geographic accessibility. However, some of their practices raise concerns relating to infection, fracture malunion or nonunion, and iatrogenic trauma from manipulating previously healed fractures. A formal collaboration between TBSs and orthopaedic surgeons, based on respect and regular communication, could alleviate concerns through the development of care protocols and increase access to optimal orthopaedic care through a standardized triage and follow-up system.

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Section: Discussionmentioning

confidence: 95%

Section: Discussionmentioning

confidence: 95%