Albularyo: Spirit and Diagnostic Ritual

The Hmong’s believe in shamans. Shamans are religious specialists commonly found in small-scale egalitarian societies. They are believed to have the power to contact powerful cosmic beings directly on behalf of others, sometimes by traveling to the cosmic realm to communicate with them. Shamans are

The shaman wears a fabric veil while a trance state is being reached. The mask not only blocks out reality, but additionally cover from evil spirits. Restricted in which a shaman returns the soul to the body is through a string-tying custom. Different colours such as white, red, blue strings are fixed to protect individuals from spirits in the form of illness. These strings signify the binding up and holding in place of the life-souls. When Paja and his wife became sick, their relative performed a healing ceremony for them (McSilver & Siegel, 2001). During this ceremony, strings are tied around their wrists to restore their souls to their bodies. The Hmong culture has a lot of traditional activities they perform. During funeral rituals of the Thaos' relative, Uncle Por, relatives give up a chicken for Uncle Por to bear on his excursion to discover his ancestors. Shamans endeavor to mend illnesses through sacrifice to the spirits, for example, with animals. Hmong trust that the souls of creatures and people are firmly connected. They give up a cow to call Paja's soul home, a pig to assuage the mother's soul, and they tie strings around their wrists to keep their souls bound to Earth. In Hmong culture, the souls of conciliatory animals are joined with human souls, in this way, a shaman uses a animals spirit to protect the patient's soul. (McSilver & Siegel, 2001). The Hmong individuals trust

There are several hindrances that immigrant’s population encounter when they migrated to a new country. For sure, obtaining a good quality of health care is one of the most difficulties that the immigrants will be faced in the new country due to several reasons such as language barrier, cultural beliefs and lack of education. These elements could absolutely complicate the medical system. One of the immigrant population who began to migrate gradually to the United States in the 18th century is the Hmong. They arrived in the United States with their traditional customs. Hmong culture, in general, is entirely different from the way of life in the United States. In particularly, Hmong’s health care has completely different systems of health in the America. Their health care depends extremely on their traditional beliefs which are seeing illness as animism matter. On the other hand, the Western medical system is rationalism that means the medical system relies primarily on biomedical beliefs. As I result, the contrast between Hmong traditional beliefs and Western biomedical beliefs built a lack of understanding of both sides

used for herbal medicine. It’s a tradition African slaves brought with them when they went to the

Espiritismo religion had spirits that was healing widespread across world regions. Their ritual forms appeared in local and popular regions as wells as a variety of organized churches. The aspect of the ritual such as identification of spirits and use of symbols and paraphernalia, vary with culture and type of religion, appears to be the basic components of ritual healing process shared in diverse forms. Indigenous healing practices carried out by spirits mediums are widespread in the contemporary world. Many such practices are basic to traditional tribal or popular local healing cults, while others are integral aspects of highly organized religious.

In Hmong tradition, depression is thought to have been caused by a “lost soul.” Someone’s soul may be lost in multiple ways, such as being frightened or possessed by an evil soul. In Hmong tradition, it is important for healing rituals and actions to take place that do not fall under generic biomedical practices. Two Hmong shamans began healing ceremonies for Paja to overcome his depression and lift his spirits. This

Not to mention, Hispanics also believe that illness and disease are caused by the paranormal and psychological disorders (Edelman, Kudzma, & Mandle, 2014). Mal de ojo (evil eye) is believed to be caused by the look of animosity by a person (Edelman, Kudzma, & Mandle, 2014; Jarvis, 2012). Susto (fright) and ataque de nervios (hysteria) are provoked by traumatic incidents, crises, and powerful emotions (Edelman, Kudzma, & Mandle, 2014). Folk healers such as curandero, spiritualist, yerbero, and sabador are still used, including home remedies (Edelman, Kudzma, & Mandle, 2014). Curanderos use prayers, herbs, rituals, and laying of the hands as a form of health promotion (Edelman, Kudzma, & Mandle, 2014). The

Souls, spirits, and their purpose regarding humans and life influences different Hmong cultural traditions, such as the Seed Ceremony, the String-Tying ritual, and a Hmong funeral (PBS:1). Each tradition involves souls and their connections to the human body, which establishes the importance of souls in the Hmong culture as they are a continuing theme and belief in many traditions and rituals (PBS:1). The Hmong and this connections to the soul is an example of habitus, unconscious actions and activities individuals in a group do often. The people are believing in spirits and their connection to souls. It is an unconscious and unquestionable belief shared by the Hmong people; therefore, categorizing the active thought and belief in spirits as habitus. Considering the Hmong’s viewpoint on souls in traditional rituals as habitus is critical to understand because it establishes that these views are common and important to the Hmong, thus establishing this view as an ordinary detail of their life. Spirits and their healing powers have a much greater value in Hmong culture over other healing methods, such as western medicine. Due to their large faith and belief in healing with spirits, other practices are not taken as seriously, as evident by Lia’s parents and not following the medication’s directions. There was a language and cultural barrier that also influenced their

B. All the symbols throughout the paper signifies the path and journey of life but also highlights the fact that she kept on persevering.

African Americans have traditional health and illness beliefs. They also are known to use folk medicine; the folk healers are root workers. Some African Americans, particularly of Haitian background, may believe in sympathetic magic. Sympathetic magic assumes everything is interconnected and includes the practice of imitative and contagious magic. Contagious magic entails the belief that once an entity is physically connected to another, it can never be separated. This type of belief is seen in the practice of voodoo, when an individual will take a piece of the victim’s hair or fingernail and place a hex, which they believe will cause the person to become ill (Campinha-Bacote, 2009).

Shamanistic healing, one of the oldest spiritual healing powers, has recently become a topic of interest in modern medicine.

This new kind of revival meeting resembled Korea’s folk religion Shamanism, particularly with its emphasis on healing and miracles which could be seen as a lot more practical for ordinary people’s use. The shimnyong puhunghoe starts similarly as a regular Protestant service, but differs because of the presence of a puhungsa (“revivalist”). A revivalist takes on a similar role as a shaman, claiming to possess supernatural abilities to heal the sick through the power of God. Usually, in a shimnyong puhunghoe, a revivalist would ask anyone who wanted to be healed to come forward. He would then use a technique called anch 'al (“massaging of the head”) along with other methods similar to “hypnosis”, in attempts to heal the sick. A shamanistic ritual is also comparable to a shimnyong puhunghoe. A shaman claims to have the ability to summon a god, and through a deity, have to ability to expel disease, thus leaving the recipient healed. A specific kut displaying this is the "Sonnim Kut." In this kut, a shaman to get rid of smallpox would summon the Small Pox deities and try to appease them. All this was done in an attempt to send away these "guests" and heal the petitioner. In both religions we can see that a religious professional, a revivalist for Protestants and a shaman for Shamanism, is using a deity to heal. Although their methods and the

I found your article not only easy to read but also informational. I grew up in Ashtabula and live close, so to find out that they had a large amount of lung cancer was surprising. However, I could see possible reasons for a large amount of cancer such as, industry factories located in the county and several farming operations that use a form of aerosol or spray pesticide. However, I agree with Nies & McEwin (2015) that certain tools should be used to determine rates and possible reasons for developing cancer. In my opinion, Ashtabula is a large area and there several other factors such as dietary habits, use of tobacco products and other factors that could impact the rate of cancer in the county. Overall, you have brought forth

The sustainability of an average family in Nigeria is valued at less than 5 dollars a day. Notwithstanding the government’s preposition on the establishment of a health care system that is promotive, protective, preventive, restorative and rehabilitative to every citizen of the country within the available resources so that individuals and communities are assured of productivity, social well-being and enjoyment of living (F.M.H. 1988), the system, as is currently practiced is very inadequate in comparison to the Nigerian growing population and slow-paced economic development. According to the health manpower statistics, the ratio of the registered medical doctors as against the population’s need is put at 1:1,100 with modern medical facilities being administered in mega cities and little or none made available at the rural areas. As a result of lack of supervision or adequate provision for the essential needs of medical practitioners, doctors often times are faced with the conscientious decision to commute to the rural areas to administer Medicare on out-of-pocket expenses, which after a while becomes impossible to carry on. Thus the people in the rural area are left in the care of the traditional healer, who eventually cure their diseases with less charges than the bio-medical practice thereby saving the patients some money. The news of the efficacy of the traditional medical administration soon spreads to the urban cities and an