Traditional health practices: A qualitative inquiry among traditional health practitioners in northern Uganda on becoming a healer, perceived causes of illnesses, and diagnostic approaches

Background The practice of traditional and complementary medicine is increasing in most low-and middle-income countries especially for chronic communicable and non-communicable diseases. In this study, we aimed to understand how people gain healing power and become traditional health practitioners (THPs), perceived causes of illnesses, and how THPs diagnose illnesses. Methods This was a cross-sectional qualitative interview-based study. We used semi-structured in-depth guides to collect data from THPs identified through the Acoli cultural institutions and snowball sampling technique. The study team visited the THPs and interviewed them in their homes. Some THPs allowed the study team to visit them more than once and as well observe their healing practices and medicines. Thematic analysis approach was used to analyze the data. Atlas.ti version 9.2 was used to support data analysis. Results Twenty two THPs aged 39–80 years were included in the study. Most of the respondents were male, and married. We identified three main themes: (i) how people gain healing power and become traditional health practitioners; (ii) perceived causes of illnesses; and (iii) how illnesses are diagnosed. The majority of respondents reported that most people become THPs through: inheriting healing power from their parents or grandparents; transfer of healing powers from senior healers; instructions during visions and dreams; and, acquiring healing power during spirits possessions. Perceived causes of illnesses included: fate and natural causes, spirits attacks, curses by elders, witchcraft, contagion and infections, poor hygiene, heredity, and malevolent actions. THPs diagnose illnesses through various approaches including consultations with spirits, observing patterns of occurrences and events, evaluation of symptoms and signs of illnesses, use of bones from animals/birds and other objects to diagnose illnesses, performing diagnostic rituals, and using biomedical laboratory testing in health facilities. Conclusion Healing knowledge and powers are acquired in particular ways that can be traced to appraise authenticity of healers during registration and licensing to ensure safety of patients. Understanding perspectives of the THPS on causes of illnesses and how diagnoses are made potentially informs strategies for integration and or collaboration between the national biomedical health system and traditional health practices.

[1]  Clifton R. Emery,et al.  Filicide as a cultural practice in Ghana: The qualitative understanding of a family tragedy and its implications for child protection practice. , 2022, Child abuse & neglect.

[2]  L. Swartz,et al.  Traditional healers’ explanatory models of intellectual disability in Cape Town , 2022, Transcultural psychiatry.

[3]  H. Wabinga,et al.  From their own perspectives: a qualitative study exploring the perceptions of traditional health practitioners in northern Uganda regarding cancers, their causes and treatments , 2021, BMC Family Practice.

[4]  R. O’Byrne Marriage and belonging among South Sudanese Acholi refugees in New Zealand , 2021, Journal of Immigrant & Refugee Studies.

[5]  P. B. Nagendrappa,et al.  Prevalence of the Use of Herbal Medicines among Patients with Cancer: A Systematic Review and Meta-Analysis , 2021, Evidence-based complementary and alternative medicine : eCAM.

[6]  L. Swartz,et al.  African families’ and caregivers’ experiences of raising a child with intellectual disability: A narrative synthesis of qualitative studies , 2021, African journal of disability.

[7]  R. Harrison,et al.  ‘The medicine is not for sale’: Practices of traditional healers in snakebite envenoming in Ghana , 2021, PLoS neglected tropical diseases.

[8]  C. R. Mbamba,et al.  “I Paused My Life”: Experiences of Single Mothers Caring for Their Autistic Children in Ghana , 2021 .

[9]  T. Shakespeare,et al.  Exploring caregiver experiences of stigma in Ghana: They insult me because of my child , 2020, Disability & Society.

[10]  A. Mwaka,et al.  Traditional and Complementary Medicine Use Among Adult Cancer Patients Undergoing Conventional Treatment in Sub-Saharan Africa: A Scoping Review on the Use, Safety and Risks , 2020, Cancer management and research.

[11]  L. Loong,et al.  The use of complementary and alternative medicine (CAM) among cancer patients at a tertiary hospital in Malaysia. , 2020, Complementary therapies in medicine.

[12]  T. Stub,et al.  Use of traditional and complementary medicine among Norwegian cancer patients in the seventh survey of the Tromsø study , 2019, BMC Complementary and Alternative Medicine.

[13]  B. Mahal,et al.  Prevalence and Nondisclosure of Complementary and Alternative Medicine Use in Patients With Cancer and Cancer Survivors in the United States , 2019, JAMA oncology.

[14]  Khalil Zaman,et al.  Complementary medicine use during cancer treatment and potential herb-drug interactions from a cross-sectional study in an academic centre , 2019, Scientific Reports.

[15]  R. Henriksson,et al.  Cancer patients’ use of complementary and alternative medicine in Sweden: a cross-sectional study , 2019, BMC Complementary and Alternative Medicine.

[16]  L. Swartz,et al.  Traditional herbalists’ methods of treating mental disorders in Ghana , 2018, Transcultural psychiatry.

[17]  J. Broerse,et al.  ‘We create our own small world’: daily realities of mothers of disabled children in a South African urban settlement , 2018, Disability & Society.

[18]  H. Boon,et al.  Religion, Spirits, Human Agents and Healing: A Conceptual Understanding from a Sociocultural Study of Tehuledere Community, Northeastern Ethiopia , 2018, Journal of Religion and Health.

[19]  Jon Adams,et al.  Traditional, complementary and alternative medicine use in Sub-Saharan Africa: a systematic review , 2018, BMJ Global Health.

[20]  C. Gross,et al.  Complementary Medicine, Refusal of Conventional Cancer Therapy, and Survival Among Patients With Curable Cancers , 2018, JAMA oncology.

[21]  M. Ngoepe,et al.  Accumulation of cultural capital: the acquisition of indigenous knowledge by traditional healers in the Limpopo province of South Africa , 2018 .

[22]  J. Dénommée,et al.  Complementary and alternative medicine use in patients before and after a cancer diagnosis. , 2018, Current oncology.

[23]  Jon Adams,et al.  Traditional and Complementary Medicine Use Among Indigenous Cancer Patients in Australia, Canada, New Zealand, and the United States: A Systematic Review , 2018, Integrative cancer therapies.

[24]  H. Kloos,et al.  Perceptions of health and illness among the Konso people of southwestern Ethiopia: persistence and change , 2018, Journal of Ethnobiology and Ethnomedicine.

[25]  M. Haque,et al.  Traditional healing practices in rural Bangladesh: a qualitative investigation , 2018, BMC Complementary and Alternative Medicine.

[26]  B. Ojwang Linguistic Conceptualizations of Disease Among the Luo of Kenya , 2018, Qualitative health research.

[27]  Tung-Ti Chang,et al.  Use of Complementary Traditional Chinese Medicines by Adult Cancer Patients in Taiwan: A Nationwide Population-Based Study , 2017, Integrative cancer therapies.

[28]  P. Ngulube,et al.  A framework for acquisition, transfer and preservation of knowledge of traditional healing in South Africa: a case of Limpopo province , 2018 .

[29]  J. Seeley,et al.  Traditional healers, faith healers and medical practitioners: the contribution of medical pluralism to bottlenecks along the cascade of care for HIV/AIDS in Eastern and Southern Africa , 2017, Sexually Transmitted Infections.

[30]  H. Boon,et al.  Beliefs and perception of ill-health causation: a socio-cultural qualitative study in rural North-Eastern Ethiopia , 2017, BMC Public Health.

[31]  S. Rahi Research Design and Methods: A Systematic Review of Research Paradigms, Sampling Issues and Instruments Development , 2018 .

[32]  D. Wight,et al.  The role of traditional health practitioners in Rural KwaZulu-Natal, South Africa: generic or mode specific? , 2016, BMC Complementary and Alternative Medicine.

[33]  M. Hassali,et al.  Use of complementary and alternative medicines among Malaysian cancer patients: A descriptive study , 2015, Journal of traditional and complementary medicine.

[34]  R. Idro,et al.  Is the glass half full or half empty? A qualitative exploration on treatment practices and perceived barriers to biomedical care for patients with nodding syndrome in post-conflict northern Uganda , 2015, BMC Research Notes.

[35]  P. White The concept of diseases and health care in African traditional religion in Ghana , 2015 .

[36]  Elizabeth Laruni Regional and ethnic identities: the Acholi of Northern Uganda, 1950–1968 , 2015 .

[37]  C. Orach,et al.  Barriers to biomedical care and use of traditional medicines for treatment of cervical cancer: an exploratory qualitative study in northern Uganda , 2014, European journal of cancer care.

[38]  Tshilidzi Mashamba,et al.  African traditional healers' perception and diagnosis of mental illness , 2014 .

[39]  Kristine Buchmann ‘You sit in fear’: understanding perceptions of nodding syndrome in post-conflict northern Uganda , 2014, Global health action.

[40]  C. Amone,et al.  British Colonialism and the Creation of Acholi Ethnic Identity in Uganda, 1894 to 1962 , 2014 .

[41]  M. Potgieter,et al.  Bapedi traditional healers in the Limpopo Province, South Africa: Their socio-cultural profile and traditional healing practice , 2014, Journal of Ethnobiology and Ethnomedicine.

[42]  C. Amone The Relevance of the Theory of Primordialism to the Evolution of Acholi Ethnic Identity in Northern Uganda , 2014 .

[43]  R. O’Byrne "Dancing Is Like Our Identity. It Shows Us Who We Are": Performing Identity Among New Zealand's Refugee- background South Sudanese Acholi. , 2014 .

[44]  Kristine Buchmann 'You sit in fear': understanding perceptions of nodding syndrome in post-conflict northern Uganda. , 2014, Global health action.

[45]  R. Idro,et al.  Stereotypes on Nodding syndrome: responses of health workers in the affected region of northern Uganda. , 2014, African health sciences.

[46]  Adam Branch Gulu in War … and Peace? The Town as Camp in Northern Uganda , 2013 .

[47]  T. Elbert,et al.  Haunted by ghosts: prevalence, predictors and outcomes of spirit possession experiences among former child soldiers and war-affected civilians in Northern Uganda. , 2012, Social science & medicine.

[48]  V. Marsh,et al.  ‘All her children are born that way’: gendered experiences of stigma in families affected by sickle cell disorder in rural Kenya , 2011, Ethnicity & health.

[49]  P. Mudhovozi,et al.  Indigenous healing practices in Limpopo Province of South Africa: A qualitative study , 2011 .

[50]  J. Ivey Focus groups. , 2011, Pediatric nursing.

[51]  P. Adongo,et al.  Chasing spirits: Clarifying the spirit child phenomenon and infanticide in Northern Ghana. , 2010, Social science & medicine.

[52]  F. Assah,et al.  Traditional healers and diabetes: results from a pilot project to train traditional healers to provide health education and appropriate health care practices for diabetes patients in Cameroon , 2010, Global health promotion.

[53]  S. Mzezewa,et al.  Reaction to the birth of a child with cleft lip or cleft palate in Zimbabwe , 2010, Tropical doctor.

[54]  Stephen Buetow,et al.  Thematic Analysis and Its Reconceptualization as ‘Saliency Analysis’ , 2010, Journal of health services research & policy.

[55]  C. Macdonald,et al.  Grandmothers as Gems of Genetic Wisdom: Exploring South African Traditional Beliefs About the Causes of Childhood Genetic Disorders , 2010, Journal of Genetic Counseling.

[56]  M. Makgopa,et al.  Figurative and poetic language in indigenous healing : an African perspective : indigenous knowledge systems, health, illness and healing , 2009 .

[57]  Adam Branch Humanitarianism, Violence, and the Camp in Northern Uganda , 2009 .

[58]  S. Edwards,et al.  The role of the ancestors in healing , 2009 .

[59]  Tshilidzi Mashamba Traditional Healers’ Views On Fertility , 2009 .

[60]  M. Makgopa,et al.  The use of ditaola (divination bones) among indigenous healers in Sekhukhune District, Limpopo Province : indigenous African healing practices , 2009 .

[61]  R. Thornton The Transmission of Knowledge in South African Traditional Healing , 2009, Africa.

[62]  Chaim Noy,et al.  Sampling Knowledge: The Hermeneutics of Snowball Sampling in Qualitative Research , 2008 .

[63]  R. Moodley,et al.  Traditional healing, the body and mind in psychotherapy , 2008 .

[64]  Fhumulani Mavis Mulaudzi,et al.  The perceptions of traditional healers of cervical cancer care at Ga Mothapo village in Limpopo Province , 2008 .

[65]  P. Omonzejele African concepts of health, disease, and treatment: an ethical inquiry. , 2008, Explore.

[66]  E. Ross Traditional Healing in South Africa , 2007, Social work in health care.

[67]  I. Truter AFRICAN TRADITIONAL HEALERS: Cultural and religious beliefs intertwined in a holistic way , 2007 .

[68]  H. Behrend The Rise of Occult Powers, AIDS and the Roman Catholic Church in Western Uganda , 2007 .

[69]  Jenny Taylor Taking spirituality seriously: Northern Uganda and Britain's ‘Break the Silence’ Campaign , 2005 .

[70]  M. Moshi,et al.  Plants used to treat epilepsy by Tanzanian traditional healers. , 2005, Journal of ethnopharmacology.

[71]  M. Kofi-Tsekpo Institutionalization of African traditional medicine in health care systems in Africa. , 2005, African journal of health sciences.

[72]  Matthew J. Salganik,et al.  5. Sampling and Estimation in Hidden Populations Using Respondent-Driven Sampling , 2004 .

[73]  A. Jegede The Yoruba Cultural Construction of Health and Illness , 2002 .

[74]  P. Geissler,et al.  Becoming “One Who Treats”: A Case Study of a Luo Healer and Her Grandson in Western Kenya , 2001 .

[75]  R. Sternberg,et al.  Knowledge of herbal and pharmaceutical medicines among Luo children in western Kenya , 2001 .

[76]  K. Ward 'The Armies of the Lord': Christianity, Rebels and the State in Northern Uganda, 1986-1999 , 2001 .

[77]  D. Westbrook The Torment of Northern Uganda: A Legacy of Missed Opportunities , 2000 .

[78]  Ogenga Otunnu The Path to Genocide in Northern Uganda , 1998 .

[79]  M. Hewson Traditional Healers in Southern Africa , 1998, Annals of Internal Medicine.

[80]  M Tanner,et al.  Traditional healers in Tanzania: sociocultural profile and three short portraits. , 1995, Journal of ethnopharmacology.

[81]  L. Gilson,et al.  Community satisfaction with primary health care services: an evaluation undertaken in the Morogoro region of Tanzania. , 1994, Social science & medicine.

[82]  W. Berends African Traditional Healing Practices and the Christian Community , 1993 .

[83]  S. Al-Adawi A glimpse into traditional outlook towards health: A literature review , 1993 .

[84]  M. Lorentzon Doing Qualitative Research , 1993 .

[85]  J. Kirby The Islamic dialogue with African traditional religion: divination and health care. , 1993, Social science & medicine.

[86]  Clemmont E. Vontress Traditional Healing in Africa: Implications for Cross‐Cultural Counseling , 1991 .

[87]  R. Atkinson The Evolution of Ethnicity Among the Acholi of Uganda: The Precolonial Phase , 1989 .

[88]  G. B. Fosu Disease classification in rural Ghana: framework and implications for health behaviour. , 1981, Social science & medicine. Part B, Medical anthropology.

[89]  Austine S. O. Okwu Life, Death, Reincarnation, and Traditional Healing in Africa , 1979 .

[90]  Arthur Kleinman,et al.  Culture, Illness, and Care: Clinical Lessons from Anthropologic and Cross-Cultural Research , 1978 .

[91]  P. Ulin The Traditional Healer of Botswana in a Changing Society , 1974 .

[92]  Eugene Grove Customs of the Acholi , 1919 .