Interviews with some traditional priests (diviners) in Kumasi show that, in the case of diseases that are caused by an invocation of a curse or violation of taboos, the diviner appeases the ancestors, spirits or the gods.
This is done according to the severity of the case, by either sacrificing an animal or by pouring of libation.
In many cases, the person would be told to buy the ritual articles for the process as mentioned by the gods or the spirits.
Some of the ritual articles usually used for this purpose are spotless animals (dove, cat, dog, goat, and fowl), schnapps, akpeteshie [traditional liquor], calico (red, white or black) and sometimes eggs and cola nuts.
After the rituals, these articles are sometimes left at the required place to rot, or they are sometimes thrown into a river as required by the god or spirits.
They are at times placed on a four way junction or the outskirts of the community, depending on the purpose of the ritual (Insoll 2010:234–235).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Monday, 27 November 2017
Spiritual cleansing
Spiritual cleansing: In some cases herbs are prepared for the person to bathe with at specific times for a number of days.
Sometimes an animal can be slaughtered and the blood would be poured on the head and foot of the sick person; the blood poured on the sick person serves as a way of cleansing.
This practice is common among the Ewes communities in Ghana (Westerlund 2006:127).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Sometimes an animal can be slaughtered and the blood would be poured on the head and foot of the sick person; the blood poured on the sick person serves as a way of cleansing.
This practice is common among the Ewes communities in Ghana (Westerlund 2006:127).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Sacrifices
Among the Ewes and some of the northern tribes in Ghana, sacrifices are sometimes offered at the request of the spirits, gods, and ancestors.
Sometimes animals are slaughtered or buried alive (Olupona 2004:104). When it comes to the issue of death among the Ewes and some tribes in the northern region of Ghana, dogs or cats are sometimes buried alive at midnight to save the soul of the one at the point of death.
Dogs and cats are used to replace the life of people, because they believe that the spirit of such animals is strong for that purpose.
There is also the view that, because they are domestic animals and are very close to people, sometimes when they see that someone very close to them is about to die, they offer their lives for that person to live. In such cases the animal would die mysteriously.
This is therefore interpreted, ‘[I]t could be that someone was about to die and the animal took his or her place’. This is a common believe among the Ewes in Ghana.
Sometimes rituals are performed in order to consecrate some herbs. Rituals constitute the way of consecrating African traditional medicine; medicine without consecration for Africans is meaningless.
Divine and ancestral sanctions are considered necessary before and during the preparation and application of medicine (Idowu 1973:201).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Sometimes animals are slaughtered or buried alive (Olupona 2004:104). When it comes to the issue of death among the Ewes and some tribes in the northern region of Ghana, dogs or cats are sometimes buried alive at midnight to save the soul of the one at the point of death.
Dogs and cats are used to replace the life of people, because they believe that the spirit of such animals is strong for that purpose.
There is also the view that, because they are domestic animals and are very close to people, sometimes when they see that someone very close to them is about to die, they offer their lives for that person to live. In such cases the animal would die mysteriously.
This is therefore interpreted, ‘[I]t could be that someone was about to die and the animal took his or her place’. This is a common believe among the Ewes in Ghana.
Sometimes rituals are performed in order to consecrate some herbs. Rituals constitute the way of consecrating African traditional medicine; medicine without consecration for Africans is meaningless.
Divine and ancestral sanctions are considered necessary before and during the preparation and application of medicine (Idowu 1973:201).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Spiritual protection
If the diviner or the traditional healer perceives the cause of the disease to be an attack from evil spirits, the person would be protected by the use of a talisman, charm, moto [spiritually prepared black powder] for body marks, amulets, and a spiritual bath to drive the evil spirits away.
These are rites aimed at driving off evil and dangerous powers, spirits or elements.
Their function is to eliminate the evils or dangers that may have already taken root in a family or community (Westerlund 2006:111–113).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
These are rites aimed at driving off evil and dangerous powers, spirits or elements.
Their function is to eliminate the evils or dangers that may have already taken root in a family or community (Westerlund 2006:111–113).
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Healing process in the African traditional religion
In the traditional African healers’ understanding, their healing process is holistic (Thorpe 1993:123). This implies that the healer deals with the complete person and provides treatment for physical, psychological, spiritual and social symptoms.
Traditional healers do not separate the natural from the spiritual, or the physical from the supernatural. This will cause them to address health issues from two major perspectives – spiritual and physical.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Traditional healers do not separate the natural from the spiritual, or the physical from the supernatural. This will cause them to address health issues from two major perspectives – spiritual and physical.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Diagnosing diseases in African traditional religion
Dime (1995:30–31) argues that the diagnosis of diseases in an African traditional healing system is a twofold event.
Firstly, the organic or physical cause of the sickness has to be established by careful examination and questioning by the medicine man. Secondly, this is complementary to a divination of the spiritual or mystical cause for the illness.
The following are some of the methodologies many traditional healers in Ghana have been using.
Consulting the spirit world (divination): They consult the ‘spirit world’ to identify the cause of the disease or to discover whether there was a violation of an established order from the side of the sick person. This is established through the use of cowry shells, throwing of bones on strips of leather or flat pieces of wood.
The divining bones are not strictly all bones but comprise shells, money, seeds, dice, domino-like objects or even dominos themselves, and other objects that have been appointed by the sangoma and the spirit to represent certain polarities.
Animal bones from lions, hyenas, ant-eaters, baboons, crocodiles, wild pigs, goats, antelopes and others form the large majority of the objects.
There are bones for all psycho-socio-spiritual polarities. The bones represent all of the forces that affect any human being anywhere, whatever their culture (Cumes 2014).
In some African cultures, it is performed using sacred divination plates made of wood or performed on the ground, within a circle (Lindsay 2005:214–215; Thorpe 1993:60), or the use of divination pots and slaughtering of animals (Sarpong 2002:103). Croucamp (2013) argues:
Divination is a technology that is used to deliberately initiate a process of accessing and collecting information, through the use of randomly arranged symbols and then, using the brain's capacity for analogical thinking, making associations that are ordinarily inaccessible. It is therefore a transpersonal field of information to gain healing knowledge. (p. 4)
It is also viewed as a way to access information that is normally beyond the reach of the rational mind. Diviners base their knowledge on communication with the spiritual forces, such as the ancestors, spirits and deities (Olupona 2004:103–104).
In view of this understanding, divination is, therefore, an integral part of an African traditional way of diagnosing diseases. Because of the revealing powers of divination, it is usually the first step in African traditional treatment and medicine (Omonzejele 2008:122).
Interviews and medical reports: Some of the traditional healers in Kumasi, Ghana, confirmed that they do sometimes interview their patients in order to find out the history behind the sickness, where they have been for treatment, and how long the person has been in that situation.
This approach informs them on how to handle the matter at hand. If the client is unable to speak, other family members speak on behalf of the sick person.
Furthermore, some clients and practitioners of African tradition health care in Kumasi reported that some traditional healers do consider medical reports. Sometimes, after the healing process, they also advise their clients or patients to go for medical diagnoses to confirm that they are healed.
These medical reports sometimes serve as a form of pride for the traditional healers and are a way of assuring other clients of their ability and credibility.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Firstly, the organic or physical cause of the sickness has to be established by careful examination and questioning by the medicine man. Secondly, this is complementary to a divination of the spiritual or mystical cause for the illness.
The following are some of the methodologies many traditional healers in Ghana have been using.
Consulting the spirit world (divination): They consult the ‘spirit world’ to identify the cause of the disease or to discover whether there was a violation of an established order from the side of the sick person. This is established through the use of cowry shells, throwing of bones on strips of leather or flat pieces of wood.
The divining bones are not strictly all bones but comprise shells, money, seeds, dice, domino-like objects or even dominos themselves, and other objects that have been appointed by the sangoma and the spirit to represent certain polarities.
Animal bones from lions, hyenas, ant-eaters, baboons, crocodiles, wild pigs, goats, antelopes and others form the large majority of the objects.
There are bones for all psycho-socio-spiritual polarities. The bones represent all of the forces that affect any human being anywhere, whatever their culture (Cumes 2014).
In some African cultures, it is performed using sacred divination plates made of wood or performed on the ground, within a circle (Lindsay 2005:214–215; Thorpe 1993:60), or the use of divination pots and slaughtering of animals (Sarpong 2002:103). Croucamp (2013) argues:
Divination is a technology that is used to deliberately initiate a process of accessing and collecting information, through the use of randomly arranged symbols and then, using the brain's capacity for analogical thinking, making associations that are ordinarily inaccessible. It is therefore a transpersonal field of information to gain healing knowledge. (p. 4)
It is also viewed as a way to access information that is normally beyond the reach of the rational mind. Diviners base their knowledge on communication with the spiritual forces, such as the ancestors, spirits and deities (Olupona 2004:103–104).
In view of this understanding, divination is, therefore, an integral part of an African traditional way of diagnosing diseases. Because of the revealing powers of divination, it is usually the first step in African traditional treatment and medicine (Omonzejele 2008:122).
Interviews and medical reports: Some of the traditional healers in Kumasi, Ghana, confirmed that they do sometimes interview their patients in order to find out the history behind the sickness, where they have been for treatment, and how long the person has been in that situation.
This approach informs them on how to handle the matter at hand. If the client is unable to speak, other family members speak on behalf of the sick person.
Furthermore, some clients and practitioners of African tradition health care in Kumasi reported that some traditional healers do consider medical reports. Sometimes, after the healing process, they also advise their clients or patients to go for medical diagnoses to confirm that they are healed.
These medical reports sometimes serve as a form of pride for the traditional healers and are a way of assuring other clients of their ability and credibility.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Causes of diseases in the African traditional religion
There are several ways traditional Africans explain or understand the causes of disease. The first point of contact is the view that disease is often caused by attacks from evil or bad spirits.
Some also believe that when the ancestors are not treated well, they could punish people with disease (Magesa 1997:175; Westerlund 2006:91–95). Thus, Nyamiti (1984) rightly points out:
When ancestors are neglected or forgotten by their relatives they are said to be angry with them and to send them misfortunes as punishment.
Their anger is usually appeased through prayers and ritual in the form of food and drinks. [The ancestors long for contact with their earthly kin; that is why they are supposed to visit often] (p. 16)
Life in African traditional religion is based on maintaining the balance between the visible and invisible world.
The maintenance of this balance and harmony is humanity's greatest ethical obligation and determines the quality of life (Magesa 1997:73).
Spell-casting and witchcraft are also other ways one could become sick. There is the view that people with evil powers could cause other people they see as their enemies or are disrespectful to them to become sick as a way of punishment (Olupona 2004:113).
Furthermore, many traditional African communities are of the view that certain illnesses which defy scientific treatment can be transmitted through witchcraft and unforeseen forces; these include barrenness, infertility, attacks by dangerous animals, snake bites by dangerous snakes, persistent headaches and repeated miscarriages (Obinna 2012:137–139; Thorpe 1993:25).
In some Ghanaian communities, especially in the Akan communities, one could become sick through invocation curses in the name of the river deity, Antoa, upon an unknown offender. In their understanding, it is a means of seeking divine justice from the river deity.
Many traditional healers and practitioners are of the opinion that disobeying taboos is one of the ways people could become sick (Gyekye 1995:133).
Taboos form an important part of African traditional religion. They are things, or a way of life, that are forbidden by a community or a group of people (Isiramen 1998:186).
Taboos are also a social or religious custom prohibiting or restricting a particular practice or forbidding association with a particular person, place or thing (Westerlund 2006:139).
Taboos exist to make sure that the moral structures of the universe remains undisturbed for the good of humanity (Magesa 1997:76, 148–149).
There are food- and meat-related taboos in various Ghanaian communities. Disobeying these taboos could lead to severe illness to the person(s) or community involved.
Although all these are termed as taboos, they have some moral and ethical connotations. The amazing part of many of these taboos is that, when one violates any of them secretly, the person does not go scot-free.
The consequences always manifest either on the person(s) concerned or the entire community in the form of diseases, and possibly death.
This is what Magesa (1997:51) termed the effect of life force. Magesa (1997:51–53) argues that moral behaviour maintains and enhances one's life force, but disobedience and disloyal behaviour towards tradition passed on by the ancestors will weaken the life force. This can, therefore, lead to punishment from the ancestors or spirits in the form of disease and misfortune.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Some also believe that when the ancestors are not treated well, they could punish people with disease (Magesa 1997:175; Westerlund 2006:91–95). Thus, Nyamiti (1984) rightly points out:
When ancestors are neglected or forgotten by their relatives they are said to be angry with them and to send them misfortunes as punishment.
Their anger is usually appeased through prayers and ritual in the form of food and drinks. [The ancestors long for contact with their earthly kin; that is why they are supposed to visit often] (p. 16)
Life in African traditional religion is based on maintaining the balance between the visible and invisible world.
The maintenance of this balance and harmony is humanity's greatest ethical obligation and determines the quality of life (Magesa 1997:73).
Spell-casting and witchcraft are also other ways one could become sick. There is the view that people with evil powers could cause other people they see as their enemies or are disrespectful to them to become sick as a way of punishment (Olupona 2004:113).
Furthermore, many traditional African communities are of the view that certain illnesses which defy scientific treatment can be transmitted through witchcraft and unforeseen forces; these include barrenness, infertility, attacks by dangerous animals, snake bites by dangerous snakes, persistent headaches and repeated miscarriages (Obinna 2012:137–139; Thorpe 1993:25).
In some Ghanaian communities, especially in the Akan communities, one could become sick through invocation curses in the name of the river deity, Antoa, upon an unknown offender. In their understanding, it is a means of seeking divine justice from the river deity.
Many traditional healers and practitioners are of the opinion that disobeying taboos is one of the ways people could become sick (Gyekye 1995:133).
Taboos form an important part of African traditional religion. They are things, or a way of life, that are forbidden by a community or a group of people (Isiramen 1998:186).
Taboos are also a social or religious custom prohibiting or restricting a particular practice or forbidding association with a particular person, place or thing (Westerlund 2006:139).
Taboos exist to make sure that the moral structures of the universe remains undisturbed for the good of humanity (Magesa 1997:76, 148–149).
There are food- and meat-related taboos in various Ghanaian communities. Disobeying these taboos could lead to severe illness to the person(s) or community involved.
Although all these are termed as taboos, they have some moral and ethical connotations. The amazing part of many of these taboos is that, when one violates any of them secretly, the person does not go scot-free.
The consequences always manifest either on the person(s) concerned or the entire community in the form of diseases, and possibly death.
This is what Magesa (1997:51) termed the effect of life force. Magesa (1997:51–53) argues that moral behaviour maintains and enhances one's life force, but disobedience and disloyal behaviour towards tradition passed on by the ancestors will weaken the life force. This can, therefore, lead to punishment from the ancestors or spirits in the form of disease and misfortune.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Diseases in the African traditional view
For the traditional African, health is not just about the proper functioning of bodily organs. Good health for the African consists of mental, physical, spiritual, and emotional stability [of] oneself, family members, and community; this integrated view of health is based on the African unitary view of reality. Good health for the African is not a subjective affair. (Omonzejele 2008:120)
Good health is usually understood in terms of the relationship with one's ancestors. Health amongst Africans is not based merely on how it affects the living, because it is of paramount importance that the ancestors stay healthy so that they can protect the living (Iroegbu 2005:81).
In their understanding, good health is also believed to be the result of appropriate behaviour; that is, living in accordance with the values and norms of the traditions of society (Iroegbu 2005:82).
In view of the above, traditional medicine has at its base a deep belief in the interaction between the spiritual and physical well-being of people (Setswe 1999:56–60).
It is also imperative to emphasise that good health also includes the viewing of an individual as a collective member of the community; as such, good health would also include good relations with ancestors and the community. Thus Mbiti (1990) rightly notes:
Only in terms of the other people does individual become conscious of his own being … When he suffers, he does not suffer alone but with the corporate group ...
Whatever happens to the individual happens to the whole group, and whatever happens to [the] whole group happens to the individual. The individual can only say: I am because we are, and since we are, therefore I am. (pp. 108–109)
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Good health is usually understood in terms of the relationship with one's ancestors. Health amongst Africans is not based merely on how it affects the living, because it is of paramount importance that the ancestors stay healthy so that they can protect the living (Iroegbu 2005:81).
In their understanding, good health is also believed to be the result of appropriate behaviour; that is, living in accordance with the values and norms of the traditions of society (Iroegbu 2005:82).
In view of the above, traditional medicine has at its base a deep belief in the interaction between the spiritual and physical well-being of people (Setswe 1999:56–60).
It is also imperative to emphasise that good health also includes the viewing of an individual as a collective member of the community; as such, good health would also include good relations with ancestors and the community. Thus Mbiti (1990) rightly notes:
Only in terms of the other people does individual become conscious of his own being … When he suffers, he does not suffer alone but with the corporate group ...
Whatever happens to the individual happens to the whole group, and whatever happens to [the] whole group happens to the individual. The individual can only say: I am because we are, and since we are, therefore I am. (pp. 108–109)
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
African religious systems
As there is an African way of understanding God … in the same way, there is an African way of understanding the world, the visible world around us – the cattle, trees, people and cities as well as the unseen world, the supernatural world of spirits, powers, and diseases’ (Oduro et al. 2008:9).
In spite of the introduction of Western medicine and health care systems in Africa, many African communities still rely on traditional health care (World Health Organisation [WHO] 2001).
The WHO (2000:1) defines traditional medicine/health care as ‘the total combination of knowledge and practice, whether explicable or not, used in diagnosing, preventing or eliminating physical, mental and social diseases.
This practice exclusively relies on past experience and observation handed down from generation to generation verbally or in written form’.
In the view of Helms and Cook (1999), indigenous healing refers to the helpful beliefs and practices that originate within a culture or society, and are designed to treat the inhabitants of a given community. Kofi-Tsekpo (2004:i–ii) notes that the phrase ‘traditional medicine’ has become a catchword among the peoples in all countries in Africa.
This is partly because the use of herbal remedies has gained popularity worldwide and the exploitation of these remedies has become a multimillion industry.
He further argues that the term ‘African traditional medicine’ is not synonymous with ‘alternative and complimentary medicine’.
African traditional medicine is the African indigenous system of health care and, therefore, cannot be an alternative.
In Africa, there is an important reason why African traditional medicine has become increasingly popular. The high cost of allopathic medical health care and the expensive pharmaceutical products have become unavailable to a majority of people.
In view of the above, this article seeks to describe the African traditional religions’ view regarding disease, causes of disease, how disease is diagnosed and treated.
In doing this, the role of the diviner and ‘herbalists’ would be discussed with a special focus on Ghana. In order to avoid any form of prejudice, the phenomenological method for the study of religions was used.
‘Epistemologically, phenomenological approaches are powerful for understanding subjective experience, gaining insights into people's motivations and actions, and cutting through the clutter of taken-for-granted assumptions and conventional wisdom’ (Lester 1999:1).
It, therefore, involves methods of recognising, identifying, describing, and categorising objects, events and language which are usually labelled as ‘religious’ (Cox 2010:25–29).
Dr Jaco Beyers stated on 03 August 2013, when I interviewed him in the Department of Science of Religion and Missiology at the University of Pretoria, that the purpose of phenomenology is to re-establish contact with the raw materials of life itself by identifying and understanding them as the phenomenon presents it.
It is therefore important for the researcher to bracket his or her assumptions and judgements when approaching the phenomenon to be studied. Scholars such as Bleeker Van der Leeuw (1963), Ninian Smart (1973a, 1973b) and Mircea Eliade (1987) have recommended the use of phenomenological methodology for the scientific pursuit of knowledge of religions in the 20th century. This is exactly what I intend to do in this article.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
In spite of the introduction of Western medicine and health care systems in Africa, many African communities still rely on traditional health care (World Health Organisation [WHO] 2001).
The WHO (2000:1) defines traditional medicine/health care as ‘the total combination of knowledge and practice, whether explicable or not, used in diagnosing, preventing or eliminating physical, mental and social diseases.
This practice exclusively relies on past experience and observation handed down from generation to generation verbally or in written form’.
In the view of Helms and Cook (1999), indigenous healing refers to the helpful beliefs and practices that originate within a culture or society, and are designed to treat the inhabitants of a given community. Kofi-Tsekpo (2004:i–ii) notes that the phrase ‘traditional medicine’ has become a catchword among the peoples in all countries in Africa.
This is partly because the use of herbal remedies has gained popularity worldwide and the exploitation of these remedies has become a multimillion industry.
He further argues that the term ‘African traditional medicine’ is not synonymous with ‘alternative and complimentary medicine’.
African traditional medicine is the African indigenous system of health care and, therefore, cannot be an alternative.
In Africa, there is an important reason why African traditional medicine has become increasingly popular. The high cost of allopathic medical health care and the expensive pharmaceutical products have become unavailable to a majority of people.
In view of the above, this article seeks to describe the African traditional religions’ view regarding disease, causes of disease, how disease is diagnosed and treated.
In doing this, the role of the diviner and ‘herbalists’ would be discussed with a special focus on Ghana. In order to avoid any form of prejudice, the phenomenological method for the study of religions was used.
‘Epistemologically, phenomenological approaches are powerful for understanding subjective experience, gaining insights into people's motivations and actions, and cutting through the clutter of taken-for-granted assumptions and conventional wisdom’ (Lester 1999:1).
It, therefore, involves methods of recognising, identifying, describing, and categorising objects, events and language which are usually labelled as ‘religious’ (Cox 2010:25–29).
Dr Jaco Beyers stated on 03 August 2013, when I interviewed him in the Department of Science of Religion and Missiology at the University of Pretoria, that the purpose of phenomenology is to re-establish contact with the raw materials of life itself by identifying and understanding them as the phenomenon presents it.
It is therefore important for the researcher to bracket his or her assumptions and judgements when approaching the phenomenon to be studied. Scholars such as Bleeker Van der Leeuw (1963), Ninian Smart (1973a, 1973b) and Mircea Eliade (1987) have recommended the use of phenomenological methodology for the scientific pursuit of knowledge of religions in the 20th century. This is exactly what I intend to do in this article.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
African traditional religion
As human beings we sometimes in one way or another become sick, and therefore go for treatment depending on our choice of treatment (religious perspective or Western medical treatment).
Although African traditional religion is not against a Western medical way of treatment or healing process, its followers believe that there are some diseases that Western medicine cannot treat, and therefore need spiritual attention, as it is sometimes practiced in churches.
This article discusses the African traditional view regarding disease, causes of disease, how disease is diagnosed and treated, with a special focus on Ghana.
The article also describes the role of the diviner or the African traditional priest or what others may term as ‘herbalists’. The advantages and disadvantages of the African traditional healing process are considered.
The article concludes by discussing African traditional healing in the context of a contemporary health care discourse, as well as a proposal for dialogue between traditional healers, Western medical practitioners, the government of Ghana, and the governments of various countries where this issue may be applicable, to build a consensus in addressing health issues.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
Although African traditional religion is not against a Western medical way of treatment or healing process, its followers believe that there are some diseases that Western medicine cannot treat, and therefore need spiritual attention, as it is sometimes practiced in churches.
This article discusses the African traditional view regarding disease, causes of disease, how disease is diagnosed and treated, with a special focus on Ghana.
The article also describes the role of the diviner or the African traditional priest or what others may term as ‘herbalists’. The advantages and disadvantages of the African traditional healing process are considered.
The article concludes by discussing African traditional healing in the context of a contemporary health care discourse, as well as a proposal for dialogue between traditional healers, Western medical practitioners, the government of Ghana, and the governments of various countries where this issue may be applicable, to build a consensus in addressing health issues.
Traditional Healer http://www.traditional-healer.net
Love spells http://www.traditional-healer.net/love-spells.html
Voodoo healer http://www.traditional-healer.net/voodoo-healer-spells.html
Money spells http://www.traditional-healer.net/money-spells.html
Fertility spells http://www.traditional-healer.net/fertility-spells.html
Magic rings http://www.traditional-healer.net/magic-rings.html
Ancestral spirits http://www.traditional-healer.net/ancestral-spirits.html
White Sangomas http://www.traditional-healer.net/white-sangomas.html
Spiritual healer http://www.traditional-healer.net
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