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Medicine
African medicine is the health practice involving the application of indigenous resources, spiritual and material, in providing mental, psychological, social, and physical well-being and wholeness to a human being and his or her environment. It addresses the well-being of the individual and the community, the fertility of the soil, and animal production. The material resources include the use of elements from plants (roots, leaves, and barks), animals (blood, intestines, flesh, bones, and shells), and minerals. Spiritual resources involve interaction of the human with spiritual entities, including the use of words—symbols employed to invoke the power of spiritual beings.
Medicine involves the triad practice of explanation, prognostication, and control (treatment and/or prevention) of disease or illness. The African conception of wholeness and well-being goes beyond a simplistic perception of the soundness of body and mind and the stability of mental and physical conditions only; it also expresses harmonious relationship with the spiritual and physical environments. Africans conceive of disease and illness, in a holistic manner, as having a deep spiritual and metaphysical nature and causation.
Traditional medical practices therefore include nonempirical and empirical means to heal human beings from spiritual, psychological, social, physical, and political dislocations, and to restore cosmic balance. The different peoples of Africa, in varieties of culturally constructed ways, express their notion and understanding of the means through which disease and illness are communicated, diagnosed, and treated. All these are closely linked to and connected with mythic narratives and ritual practices, the dimensions through which the peoples offer explanations for the causes of disease, prognosticating into the possible cure and control, and removal or prevention of disease in some ways different from Western medical practice.
The similarity in their understanding of disease and illness, and approach to healing notwithstanding, African medicine provides indigenous resources for maintaining and restoring of health by the use of spiritual and material elements that are available in their different environments. This entry looks at the African view of disease, its health and healing practices, the people who employ them, and the spread of African ideas to the larger health community.
Disease and African Worldview
The worldviews of the Africans are wrapped up in myths describing the vertical (spiritual) and horizontal (social) dimensions of the complex relationships of human beings to other universal entities. The origins, causes, diagnosis, prevention, and cure of disease are embedded and enshrined in cosmological myths. Diseases or illnesses are usually attributed to two main agents: the spiritual and social.
Spiritual Causative Agents
This spiritual dimension explains the African universe as possessing an array of deities with hierarchical structures and pervasive vital powers or forces. Spiritual causative agents, who populate the seen and unseen, visible and invisible spaces, and the animate and inanimate, are believed to be actively instrumental in primordial origin of diseases. These agents include the Supreme Being, lesser deities, ancestors and ancestresses, and humans' personal spiritual duplicates. By nature and functions, they could be categorized mainly into two, the benevolent and malevolent, a few of them ambivalent.
Although most African communities hold the Supreme Being as the creator or source of other beings, only a few of them ascribe to him the primary spiritual agency of disease causation as expressed in the myth of the Akan of Ghana and the practice of the Lugbara. To the Lugbara, disturbances and virulent diseases resulting from mental afflictions are believed to be caused by the Supreme Being. Others attribute the causes of disease to the weak characters of the first created deities as we have in the myth of the Edo of Nigeria; although a few others attribute the cause to the weakness of the first created human beings, as expressed in the myth of the Yao, a Bantu-speaking people of Malawi and Mozambique; and misbehavior of the first created beings as revealed in the myths of the Mende of Sierra Leone and Dinka of southern Sudan, at a primordial time.
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- Ancestral Figures
- Communalism and Family
- Concepts and Ideas
- Deities and Divinities
- Abasi
- Agwe
- Aida Wedo
- Aiwel
- Akamba
- Amen
- Anubis
- Anukis
- Apep
- Apis
- Asase Yaa
- Aten
- Atum
- Ausar
- Auset
- Azaka, the Loa
- Bes
- Bondye
- Chi
- Danbala Wedo
- Divinities
- Eleda
- Eniyan
- Ennead
- Esu, Elegba
- Ezili Dantò
- Ezili Freda
- Faro
- God
- Goddesses
- Hapi
- Hathor
- Heru, Horus
- Ibis, Symbol of Tehuti
- Jok (Acholi)
- Khnum
- Khonsu
- Mami Wata
- Mawu-Lisa
- Min
- Montu
- Nana Buluku
- Ngai
- Ngewo
- Nkulunkulu
- Nyame
- Nzambi
- Obatala
- Oduduwa
- Ogdoad
- Ogun
- Olodumare
- Olokun
- Olorun
- Orisha Nla
- Orunmila
- Oshun
- Oya
- Ptah
- Ra
- Ruhanga
- Sekhmet
- Serapis
- Seshat
- Set
- Shango
- Shu
- Songo
- Sopdu
- Tefnut
- Thoth
- Tibonanj
- Wepwawet
- Woyengi
- Yao
- Yemonja
- Zin
- Eternality
- Nature
- Personalities and Characters
- Possessors of Divine Energy
- Rituals and Ceremonies
- Adae
- Agricultural Rites
- Ceremonies
- Circumcision
- Clitorectomy
- Dance and Song
- Desounen
- Harvest
- Incense
- Initiation
- Invocations
- Lele
- Medicine
- Medicine Men and Women
- Mediums
- Mummification
- Music
- Naming
- Offering
- Ohum Festival
- Opening of the Mouth Ceremony
- Puberty
- Purification
- Rain Dance
- Rites of Passage
- Rites of Reclamation
- Rituals
- Seclusion
- Shawabti
- Shrines
- Societies of Secrets
- Yam
- Yanvalou
- Sacred Spaces and Objects
- Akhenaten
- Altars
- Amulet
- Asamando
- Bata Drums
- Boats
- Bois Caiman
- Cowrie Shells
- Crossroads
- Drum, The
- Flag and Flag Planting
- Govi
- Groves, Sacred
- Ikin
- Ilé-Ifè
- Incense
- Kisalian Graves
- Lakes
- Maroon Communities
- Mount Cameroon
- Mount Kenya
- Mountains and Hills
- Oumfò
- Potomitan
- Pyramids
- Rivers and Streams
- Rocks and Stones
- Sarcophagus
- Sphinx
- Totem
- Vilokan
- Waset
- Societies
- Symbols, Signs, and Sounds
- Taboo and Ethics
- Texts
- Traditions
- Akan
- Asante
- Azande
- Baga
- Baganda
- Bakongo
- Bakota
- Balanta
- Balengue
- Baluba
- Bamana
- Bamileke
- Bamun
- Banyankore
- Banyarwanda
- Bariba
- Barotse
- Bassa
- Basuto
- Batonga
- Bete
- Bobo
- Candomblé
- Chagga
- Chewa
- Chokwe
- Convince
- Dagu
- Dinka
- Diola
- Dioula
- Dogon
- Duala
- Efik
- Ekoi
- Ewe
- Fang
- Fon
- Fula (Fulbe)
- Ga
- Gamo Religion
- Gola
- Gurunsi
- Haya
- Hoodoo
- Hutu
- Ibibio
- Idoma
- Igbo
- Jola
- Kabre of Togo
- KalÛnga
- Kirdi
- Kumina
- Lobi
- Lomwe
- Lovedu
- Lugbara
- Luo
- Maasai
- Mende
- Mossi
- N'domo
- North America, African Religion in
- Nuer
- Obeah
- Okande
- Ovambo
- Palo
- Pedi
- Petwo
- Peul
- Rada
- Santeria
- Sara
- Saramacca
- Senufo
- Serer
- Shilluk
- Shona
- Songo
- Sotho
- Susu
- Swazi
- Tallensi
- Teke
- Tellem
- Temne
- Tiv
- Tsonga
- Tswana
- Tutsi
- Umbanda
- Vai
- Vodou and the Haitian Revolution
- Vodou in Benin
- Vodou in Haiti
- Vodunsi
- Wamala
- West African Religion
- Winti
- Wolof
- Xhosa
- Yao
- Yoruba
- Zarma
- Zulu
- Values
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