AFRICAN TRADITIONAL MEDICAL HEALTH PRACTICES: BELIEFS AND CONCEPTS IN IHIALA L.G.A OF ANAMBRA STATE

1.1 Introduction

Traditional African medicine is a range of traditional medicine disciplines involving indigenous herbalism and African spirituality, typically including diviners, midwives, and herbalists. Practitioners of traditional African medicine claim to be able to cure a variety of diverse conditions including cancer, psychiatric disorders, high blood pressure, cholera, most venereal diseases, epilepsy, asthma, eczema, fever, anxiety, depression, benign prostatic hyperplasia, urinary tract infections, gout, and healing of wounds and burns and even Ebola (Helwig, 2005).

As a prelude to other parts of this study, this chapter will discuss the background upon which this study was initiated, the statement of problems that led to this study, the Aim and Objectives of the study. Others are Significance of the study, Scope of work, Limitations of the Study and Definition of technical terms.

1.2 Background of Study

African is a large continent with many countries that have different tribes and cultures. Nigeria is one of the countries in Western part of Africa. In Nigeria, there are thirty-six states among which Anambra is one of them, and Ihiala L.G.A is one of its local government area in Anambra South Senatorial Zone. It is made up of nine (9) autonomous towns.

Practice of medicine is an important part of indigenous religions in Africa. Disease in this part of the world is normally regarded as having some spiritual cause. African traditional medicine is a medicine known and practiced by Africans from time immemorial for the health need of her people. It has an important place in health care delivery among Africans.

In Ihiala L.G.A, according to Obiaofo, it was believed that African traditional way of practising medicine have power to sustain the lives of every individuals in the community, it is used to counteract the powers of destruction and evil spirit. It is beneficial to man and important to the religious and social life of the people.

Practice of medicine is important to any religion especially in the case of African traditional religion. In Ihiala L.G.A, many people seek out diviners on a regular basis. There are generally no prohibitions against the practice. Those who tell fortunes for a living are also sought out for their wisdom as counsellor and for their knowledge of herbal medicine. Practice of African traditional medicine is an important part of their religion. Healers are reputed to have professional knowledge of illness (pathology), surgery and pharmacology (roots, barks, leaves, and herbs). Some of them are also reputed to diagnose and treat mental and psychological problems. The healer advises in all aspects of life including physical, psychological, spiritual, moral and legal matters. They also understand the significance of ancestral spirits and the concepts of witches (hence the colonial term witch-doctor). Ihiala people believed that traditional African medicine is a holistic discipline involving indigenous herbalism and African spirituality, typically involving diviners, midwives and herbalists. Practitioners of traditional African medicine claim to be able to cure various and diverse conditions such as cancer, psychiatric disorders, high blood pressure, cholera, most venereal diseases, epilepsy, asthma, eczema, fever, depression and healing of wounds and burns.

Traditional African medicine with its belief that illness is not derived from chance occurrences, but through spiritual or social imbalance, differs greatly from western medicine which is technically and analystically based. Diagnosis is reached through spiritual means and a treatment is prescribed usually consisting of an herbal remedy that has not only healing abilities, but symbolic and spiritual significance.

1.3 Statement of Problems

Despite the importance and strong points of African Traditional Medicine, there are some problems associated with it especially as it is practised these days. These problems have almost discredited the very important heritage.

First among these problems affecting African Traditional medical practices today is, there are misconceptions about the concept of African traditional medicine in African countries, even among the people in Ihiala L.G.A. An average Ihiala youth especially people who live outside the community or outside Africa, develop their idea of African traditional medical health practices from films or stories. These films or stories often portray the African traditional medical health practices as evil, diabolic and in human acts that should be done away as practiced by evil and primitive people.

Another problem associated with African traditional medical health practices according to Omonzejele (2003) is when it resort to spiritual explanation for the causation of ill-health which is attributed to many mystical forces. This factor limits African traditional medicine to the extent that it is extremely difficult to provide explanation and evidence in accordance to basic epistemology for the cure of aliment even when therapy is effective. For instance in Nigeria, everyone knows that orthopaedic cases are best handled by traditional practitioners, but the connection between the broken leg of hen and the treatment of a patient with a broken leg is quiet difficult to explain. In Western medicine, scientific explanations are usually provided on how a particular drug works with body chemistry, in that wise, one cannot expect the west and non-Africans to accept any kind of cure or advances in medicine by Africans without adequate explanation.

Again the fallout of Africa’s economic woes has also contributed to the problems facing African traditional medical practices. There are many traditional medical practitioners, most of them are mere charlants who like the sophists of the ancient times make huge sums of money from the trade. In the past, traditional health practitioners only saw what they did in terms of services to their communities where one cannot really afford to be dubious. The African traditional practitioners of this present day move from the rural to urban areas with the sole purpose to enrich themselves. They are patronised by unsuspecting patients. These mobile practitioners of African traditional medicine sometimes do not know anything about African traditional medicine. They are just merely people who were unable to cope with present economic situation thereby having no other option than to resort to this type of trade. They are in the business perhaps because most Africans somehow have confidence and believe in African traditional medicine.

Furthermore, the methods and procedures of using or the trial of new drug before its application on humans in African traditional medicine is weak. That by using the bark of a particular tree which was effective in animals does not show good and enough reason that the same bark will be effective in treating human beings that has a similar ailment. The African traditional practitioners hardly have knowledge of botanical properties of the drugs they use. They are unable to anticipate the effect the drug would have on humans at the trial stage, which he ought to share with the subject as to enable them make informed consent or refusal. They only hopes that the drug “works” without adverse effects. This kind of act is quiet insufficient because the drug may not only “work” but may be harmful to the subject (patient).

However, in other to correct these problems, misconceptions, the African Traditional Medical Health practices should be studied as it is an important religious liturgical act, and also of great value and significant to every individual and the society as a whole in almost all sphere of life.

1.4 Aim and Objectives of the Study

The aim of this study is to explore African tradition, with specific interest in her traditional medical health practices. Consequently to delineate the social stance of Ihiala L.G.A in the African Traditional Medical Health Practices. In achieving this aim, the following objectives were set out as follows:

1. To examine the African traditional medical health practice and belief
2. To investigate the impact of belief on traditional ruler towards African Traditional Medical Health Practices and Beliefs

1.5 Research Questions

The study came up with research questions so as to be able to ascertain the above stated objectives. The specific research questions for the study are stated below as follows:

• Do Traditional Medical Health Practices and Beliefs enhances rural citizen lifespan?
• Does rural citizens with Superstitious Belief have interest in practicing traditional medicine
• Is there any impact of Superstitious Belief on rural citizens?
• To what extent does Traditional Medical Health Practices and belief influence rural citizens?

1.6 Significance of Study

This study is significant for a number of reasons which include:

1. This study is important because it can influence other researchers in this regard.
2. Through this study, African traditional medical health practices will be revealed to the entire world and not Africans alone.
3. Through this study, the belief and concept of African traditional medical health practices in Ihiala L.G.A is also elaborated.
4. Through this study also, activities of various African traditional medical health practitioners will be revealed and direct their patronizes more to use their discretion.

This study will be of immense benefit to other researchers who intend to know more on this study and can also be used by non-researchers to build more on their research work. This study contributes to knowledge and could serve as a guide for other study.

1.7 Scope of Study

This study focused on the concept and belief of African Traditional Medical Health practices in Ihiala L.G.A. Ihiala is one of the L.G.A in Anambra South Senatorial Zone, and it is made up of nine (9) autonomous towns viz: Uli, Ihiala, Okija, Azia, Mbosi, Isekke, Orsumoghu, Uburuisiuzo and Lilu.

1.8 Limitations of the Study

This study has many limitations which include:

1. The limitation imposed by lack of finance: In this case the researcher did not have enough money with which to carry out the study, and so she has to borrow most of the time.
2. Limitation imposed by lack of time: This case the researcher did not have enough time to carry out a research of this nature. Lack of time therefore restricted the development of this research work.
3. Lack of enough materials in the area of study: In this study, the researcher did not get enough materials with which to carry out a study of this type. This is because, the topic is a relatively new one and the literatures on it are very scanty.
4. Problem of distance: In this case, the researcher had to travel from Benin to Ihiala to see her interviewers.
5. Uncooperative attitude of some of the respondents: In this case, some of the people interviewed did not give the required response to the researcher during the course of the research work.

1.9 Definition of Terms

Considering the fact that certain terms and concepts used in this write may have more than one meaning, the researcher hereby offers the meanings of such words as they are used here in:

Traditional: This stand as being part of the beliefs, customs or way of life of a particular group of people that have not changed for a long time.

Medical: This is connected with ways of treating illness that do not involve cutting the body.

Health: This is the state of being physically and mentally healthy.

Practice: A way of doing something that is the usual or expected way in a particular organization; habit or a custom.

Belief: Something that you believe, especially as part of your religion.