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.
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