Igbo Culture And Traditional Medicine

Anne Fadiman’s novel, The Spirit Catches You and You Fall Down, addresses key concerns regarding health and medicinal relationships with cultural beliefs. She challenges readers to consider what is known about western medicinal practices and beliefs, based on science, and recognize its effectiveness when paired with cultural understanding. This novel portrays some of the greatest medicinal and health challenges and cultural failures of western societies. There were several cultural competency themes integrated throughout the book, however, it surprised me at how distant western practices and the Hmong’s healing methods were at the beginning. It seemed as if it would be a stretch to form a connection between these two extremities,

Chinua Achebe’s, Things Fall Apart, is a story of a traditional village in Nigeria from inside Umuofia around the late 1800s. This novel depicts late African history and shows how the British administrative structure, in the form of the European Anglican Church, imposed its religion and trappings on the cultures of Africa, which they believed was uncivilized. This missionary zeal subjugated large native populations. Consequently, the native traditions gradually disappeared and in time the whole local social structure within which the indigenous people had lived successfully for centuries was destroyed. Achebe spends the first half of the novel depicting the Ibo culture, by

If you were in the desert or woods and bitten by a snake, where you go for help? A call to the local ambulance and a fast ride to the emergency room are not available to you. How would you know what potions to use and what would heal your wounds? This was the dilemma of the Native American People hundreds of years ago. How did they handle it? The medical traditions and customs have remained a mystery to us for hundreds of years. This paper will try to explore some of these customs and possibly uncover some of the mystery.

The reliance on western medicine was insufficient. The doctors were die-hard subscribers to western medicine who urgently wanted the child in care, while the parents were resistant and preferred their own customary traditions for addressing the situation according to their mystic “diagnosis.” The clashes provide insights into Hmong culture representative of a pattern of beliefs that clash when patients from other countries face hospital trips in western hospitals. The fact is that all less developed cultures, as western medicine would call them, are reliant on their mythologies and ancient rituals stretching back hundreds of years to determine their course of treatment for their children. In fact, the rituals that they adhere to become so difficult to understand because saving the parents in the ancient spiritual cultures is not the same as saving a patient according to western medicine. The Hmongs are clearly philosophical, and even accepting of the fate of their child, as they believe that the child has already been departed from the body. They hope that the situation is only temporary, and are trying to revive the girl, but also seem prepared to face the spiritual truth if they believe the spirit will not leave. Of course, the doctors feel this is voodoo and they just want to save the child's physical life, or correct her condition. The Hmongs seem more yielding on what they believe to be the fate of their child, and focus on the spiritual character of treatment according to her soul, while the doctors are trying to directly intervene with the physical

The diagnostic testing that MCMC professional deemed necessary to assess Lia’s progress was continually challenged throughout her care. Foua Yang and Nao Kao believed most of the procedures were unnecessary and did not understand the importance of the testing. A challenge for healthcare professionals when dealing with disapproved medical procedures and methods in Lia’s situation is the repetitive testing needed to review Lia’s progress. The blood sampling that occurred at every medical visit was viewed as unnecessary and threatening to Foua Yang and Nao Kao because, “Most Hmong believe that the body contains a finite amount of blood that it is unable to replenish, so repeated blood sampling, especially from small children, may be fatal” (Fadima, 33). Medical professionals overlooked a very important aspect of the Hmong culture, which is the soul, and the wisdom of shaman Txiv. Prayer is often used in the United States as a healer and according to the Hmong culture,  “Txiv neebs knew that to treat the body without treating the soul was an act of patent folly” (Fadima,

In this case study on cross cultural medicinal beliefs and practices, Anne Fadiman addresses the rift between Hmong spiritual and medicinal customs and the culture of American biomedicine by telling the story of a young Hmong child, Lia Lee. Lia’s journey started when she was three months old and she suffered her first of many epileptic seizures. Over the next few months she continued to suffer from her seizures and made at least three emergency room visits. Like most cases of epilepsy, the cause of her grand mal seizures was unknown, however, her parents, Nao Kao and Foua Lee, believed it to be the result of her elder sister slamming the door and scaring Lia awake, allowing a dab, or evil spirit, to steal her soul. After her first visit to the Merced Community Medical Center, it became clear that the language barrier would not allow for an accurate patient history to be recorded. As Lia’s condition worsened, this barrier would further prevent the Lee’s from understanding exactly what was happening to their daughter as well as follow the treatment the doctors were implementing. This eventually lead to the doctor’s believing that Nao Kao and Foua

Witchdoctors also known as african folk healers were traced back from time of slavery. The name witchdoctors gives a bad representation of them even though they are very wise and knowledgeable. Witchdoctors are great outlets and sources to to their communities. Everything that was known from past generations would be passed down to the newest generation. Looking at the history of witchdoctors it is apparent that many can be found dispersed throughout Africa along with their different cultures, beliefs, and treatments. All of these aspects can be seen in the book “No Witchcraft for Sale”

This fine book describes an impactful disaster. It has no legends or reprobates. However, it has a wealth of guiltless enduring, and it has a good. Fadiman advocates for specialists to consider their patients' stories about their illness and to attempt to utilize a model of collaboration as opposed to compulsion. For instance, Foua disclosed to Fadiman that she felt it was essential to utilize both Western pharmaceutical and religious approach. The Hmong trust that occasionally individuals get debilitated because of something that happens to their spirit, or because they experience a malicious soul called a touch. Such diseases require otherworldly recuperating, which can be rendered less compelling by pharmaceutical. Foua felt that the specialists wouldn't give them a chance to give only a little solution since they didn't comprehend about the spirit. Had they done as such, they may have possessed the capacity to participate in the social bargain, welcoming a tvix neeb to work close by the specialists who may have possessed the capacity to persuade the family that the measure of solution endorsed was useful. Lia's previous healing facility has since effectively received comparative practices.

The book “Things Fall Apart” by Chinua Achebe is a fictional look at the social and cultural life of an African tribe of the lower Niger River region. It depicts the every day life of the tribe and its members. It also shows the culture and customs of the tribe.

In remote parts of Zambia when people get sick, instead of being taken to a medically trained doctor, their family takes them to a witch doctor with "magical powers". These families often believe an evil spirit has put a curse on the sick family member. Such superstitious thoughts are not uncommon in Zambia. Witchcraft has a long history in Zambia and even today people turn to such practices. In the bush, a witch doctor is sometimes the only medical practitioner available. In addition to curing a host of metaphysical ailments, they assist in childbirth, tooth extraction, and medical emergencies. When their attempt to heal fails, they often blame failure on the displeasure of the gods or on the unworthiness of the patient. In this way, they are able to maintain their stature, even though their treatments are often unsuccessful.

The novel “Things Fall Apart” written by Chinua Achebe, is a tale based on the traditional beliefs and customs of an Ibo village during late 1800’s Africa. Through the telling of this story, we witness the remarkable depth of Igbo culture through its functions of religion, politics, judiciary and entertainment.

For others, it was the structural problems and settings they found themselves in that influenced their use of traditional healers. This was the case with participants who found out their hepatitis B from Africa. In Panya’s case, he linked his treatment with herbal medicines to the place where he lived. He recounted using ’riash’, an emetic herbal medicine. Panya also drank “lacooyi” (a crude brew of fermented sorghum and millet) to “slow down” his hepatitis

There is a belief that ancestors protect their living descendents and are responsible for rain, harvest , health and children. Shrines called Mbari, are made in honor of the earth spirits. The inhabitants of igboland were close to one another and were very good at adapting, which helped them maintain a secured society. One of the most valued traditions followed by the people of Igbo society is the sense of human dignity and sanctity of human life. It was a heinous crime to kill a clansman. The perpetrator is condemned if it is done on purpose, or goes into exile if it is unconsciously done. It was a crime against the earth goddess to kill a clansman, and a man or women who committed it must flee from the land.

Things Fall Apart by Chinua Achebe was wrote in 1958 as a response to European Literature viewing Africans as savages who were then enlightened and found peace and safety by the Europeans. Chinua describes the Igbo people and showed the culture and showing the way of life of the Igbo people. This book shows this powerful and eye opening look into the complex society of these tribes and villages and how law and order is run. The major theme that is I will focus is that traditional development of the Igbo tribe alone and with the influence of the Europeans.

Based on my research, the word Albularyo came about from the Spanish word 'herbolario' which means herbalist. [1] Usually, there is a history of healers in the family tree. Their 'healing power' is bestowed by a supernatural being through a 'calling.' Albularyos commonly lack in formal education but are trained by their elder or a local healer. It takes years to become familiar with the teachings, rituals and modes of diagnosis and healing, the prayers, 'orasyon', and the use of herbs. They take care of common illnesses such as fever, cough, cold, diarrhea. Considering the many islands of the Philippines and the varied culture, it is no surprise