Ethiopian traditional veterinary practices and their possible
contribution to animal production and management
Summary:
The wide variety of traditional veterinary practices maintained
within
different ethnic groups provides an indication of the potential usefulness
of
this neglected knowledge for the Ethiopian livestock husbandry.
In
Ethiopia, as in other countries, traditional veterinary medicine involves
the
work of bone-setters, midwives, religious healers and people who claim the
ability
to communicate with devils. The knowledge of pastoralists in the areas of
tick
control, recognition of toxic plants, traditional surgery and traditional
vaccination
methods is described. Efforts by a Chinese veterinary team to
promote
traditional Ethiopian veterinary practices have been encouraging.
Further
evaluation of traditional veterinary practices is recommended as a
condition
for the integration of these practices with those of modern veterinary
medicine.
It is also suggested that this evaluation be coordinated and
encouraged
by the Veterinary Service of the Ministry of Agriculture in Ethiopia.
http://www.oie.int/doc/ged/d8891.pdf
Medicinal
Plants in the Ethnoveterinary Practices of Borana Pastoralists, Southern
Ethiopia
A
survey was conducted in the Borana
rangeland
pastoral areas of southern
Ethiopia
between October 1998 and May
1999
to generate information on the ethnoveterinary
use
of plants. Information was
collected
by direct interview of 24 healers
and
97 livestock owners. Forty-three plant
species
were collected, compressed, and
submitted
to the national herbarium for
botanical
classification. Roots, leaves,
barks,
shoots, and other parts of plants were
recorded
that could be employed to treat
sick
animals. Oral administration of infusions,
decoctions,
and other preparations
comprised
56.42% of the applications, followed
by
topical application of poultice,
sap,
and other forms (37.2%). Infusion was
the
most frequently used preparation
(35.6%),
followed by poultice (30.13%) and
decoction
(17.8%). Knowledge of medicinal
plants
can empower pastoralists to solve animal
health
problems cost-effectively
A
historical overview of traditional medicine practices and policy in Ethiopia
Background:
Although traditional medicine plays an important role in Ethiopian society,
knowledge about the extent
and
characteristics of traditional healing practices and practitioners is limited
and has frequently been ignored in the
national
health system.
Objective:
To review history of practices and policies on traditional medicine in Ethiopia.
Methods:
A systematic review of available literature on Ethiopian traditional medicine
and policy documents was
carried
out. Google, Pub Med and Medline online internet searches were done to access
relevant material. In addition,
materials
from Jimma University Library and the Ethiopian Federal Ministry of Health
Library were used. Several
authorities
were also contacted to supplement the literature.
Result:
There are a number of traditional medicinal practices that reflect the
diversity of Ethiopian cultures.
Ethiopian
traditional medicine is concerned not only with the curing of diseases but also
with the protection and
promotion
of human physical, spiritual, social, mental and material wellbeing. The many
categories of traditional
medicinal
practices dealing with these different aspects of health include: spiritual
healing, prevention, as well as
curative
and surgical practices. The health and drug policies of the Ethiopian Ministry
of Health recognize the
important
role traditional health systems play in health care. Unfortunately, little has
been done in recent decades to
enhance
and develop the beneficial aspects of traditional medicine including relevant
research to explore possibilities
for
its gradual integration into modern medicine.
Conclusion:
The Ethiopian government firmly supports and encourages traditional medicine
through its policies as
part
of the national heritage. Despite these commitments on the policies, the
government's ability to implement and
provide
increased resources for the study, as well as sustainable use of traditional
medicine and their integration with
modern
medical practice has been limited. [Ethiop.J.Health Dev. 2006;20(2):127-134]
Potential
In vitro Anti-Bacterial Action of Selected Medicinal Plants
Against
Escherichia coli and Three Salmonella Species
Abstract:
A case control experimental study design was conducted to determine in vitro
antibacterial activity
of
selected plants in Aklilu Lemma Institute of Pathobiology, Addis Ababa
University, Ethiopia. Methanol
extract
of traditionally used plants collected from different parts of the country to
treat diarrhea in animals and
human
were considered. Calpurnia aurea, Salivia schimperi, Verbasicum sinaticum,
Hypericum revolutum
and
Petrolobium stelatum at a concentration of 250mg/ml were evaluated for their
antibacterial activity using
agar
well diffusion test method. The results obtained show that methanol extract of
Calpurnia aurea and
Salivia
schimperi are the most active plants against all the bacteria species tested.
The highest zone of
inhibition
(15.6 mm) was recorded for Petrolobium stelatum against E. coli, Verbasicum
sinaticum and
Hypericum
revolutum against S. typhmurium and S.paratyphi while, Petrolobium stelatum did
not induce
inhibition
zones against S. typhmurium. Generally, most of the extracts have shown
considerable activities
against
E. coli and Salmonella species but further study is required to dissect the
active ingredients
responsible
for this effect at in vitro and in vivo levels.
Ethnobotany of medicinal plants of northern Ethiopia
Abstract:
An ethnobotanical survey based on semistructured questionnaires among 35
farmers was carried out in two regions in Tigray,
northern
Ethiopia. Ethiopia is one of the poorest countries in the world with low level
of medical care; therefore indigenous knowledge of
medicinal
plants is highly priced information and can be a good source of income to
family or community. In total, 58 plant species were
detected,
while 48 plants, and 44 genera, belonging to 27 families have been identified
as medicinal. Vernacular, as well as scientific names,
plant
part used, way of use and modes of preparation and application are included.
Majority of plants were used for various gastrointestinal
disorders,
sprains treatment or to heal bronchitis, however, interesting aspects are the
uses of plants to cure bilirubinemia, prostate disorders,
syphylis
and milk ingest disorders.
http://www.redalyc.org/pdf/856/85631009001.pdf
Pharmacognosy,
Phytochemistry & Natural Products
Traditional
medicinal plants used by indigenous people in South West Ethiopia Seid Mussa
Ahmed
and Begashaw Wolde
Seid
Mussa Ahmed and Begashaw Wolde
Jimma
University, College of Public Health and Medical Sciences, Ethiopia
Background:
Medicinal plants have been used to prevent and treat various health problems.
In several African and Asian nations,
indigenous
medicines are relatively inexpensive and locally available and readily accepted
by local population. Ethiopia has an
enormous
resource of plant species that are used in traditional medicine.
Objective:
The objective of the study is to identify locally available medicinal plants
and local practice of traditional healers on
commonly
used medicinal plants in Jimma town, South West Ethiopia.
Methods:
The study was conducted from June 13 to 22, 2011. All the three registered
traditional healers at Jimma town were
included
in the study.
Result:
All the three registered and licensed traditional medical practitioner were
included in the study. Forty three medicinal
plant
species were identified, which are used to treat 31 human diseases. Most of the
medicinal species (83.7%) were collected from
the
wild. The route of administration on medicinal plants used were oral, topical
and inhalation, 19(44.2%), 14(32.6%), 3(7.0%)
respectively.
The most frequently used plant parts were leaves (56.6%), followed by seed
(16.4%), roots (13.2%) and the rest plant
parts
stem, flower and bark used for treatment of diseases.
Conclusion
and Recommendation: This study shows that medicinal plants were reported to be
widely used as treatment for
different
types of human diseases and the majority of medicinal plant species were wild.
Encouraging local people to grow medicinal
plants
in the home-gardens is necessary in order to avoid extinction of these
medicinally important plant species.
Ethnobotanical study of
medicinal plants used by people in Zegie Peninsula, Northwestern Ethiopia
An ethnobotanical study was conducted from
October 2005 to June 2006 to investigate the uses of medicinal plants by people
in Zegie Peninsula, northwestern Ethiopia. Information was gathered from 200
people: 70 female and 130 males, using semistructured questionnaire. Of which,
six were male local healers. The informants, except the healers, were selected
randomly and no appointment was made prior to the visits. Informant consensus
factor (ICF) for category of aliments and the fidelity level (FL) of the
medicinal plants were determined. Sixty-seven medicinal plants used as a cure
for 52 aliments were documented. They are distributed across 42 families and 64
genera. The most frequently utilized plant part was the underground part
(root/rhizome/bulb) (42%). The largest number of remedies was used to treat
gastrointestinal disorder and parasites infections (22.8%) followed by external
injuries and parasites infections (22.1%). The administration routes are oral
(51.4%), external (38.6%), nasal (7.9%), and ear (2.1%). The medicinal plants
that were presumed to be effective in treating a certain category of disease,
such as 'mich' and febrile diseases (0.80) had higher ICF values. This probably
indicates a high incidence of these types of diseases in the region, possibly
due to the poor socio-economic and sanitary conditions of this people. The
medicinal plants that are widely used by the local people or used as a remedy
for a specific aliment have higher FL values (Carissa spinarum,Clausena
anisata, Acokanthera schimperi, Calpurnia aurea, Ficus
thonningii, and Cyphostemma junceum) than those that are less popular or used to treat more than
one type of aliments (Plumbago
zeylanicum, Dorstenia barnimiana).
Ethiopian
traditional medicine
In February, the Rift plateau country around Fiche town is
coloured with red aloe flowers and eucalypts. It was market Sunday, and after
meeting Gule and Emayu for a raw meat lunch, we left the spices, tuktuks and sheep on the main street to see the Etse-Fewus Association’s ‘Healing
Herbs’ garden on the escarpment behind town. It had been a year since we’d last
visited.
We
saw bushes of orange marigold, wild rosemary and lemongrass. A guardhouse
of mud-brick and grass, a concreted dam to capture water in the rainy season.
Young Kosso trees and Yeferes
Zeng were growing along the new fence lines.
The Kosso will shelter the more
delicate herbs from the wind and rain, and will one day be used to treat
tapeworm infections. The Yeferes
Zeng,
Gule told us, is for headaches and ‘to protect the property’. The handgun on
Gule’s belt? To keep thieves and hyenas away when he’s on night guard duty.
The contribution of
traditional healers' clinics to public health care system in Addis Ababa,
Ethiopia: a cross-sectional study
Background
Ethiopian
people have been using traditional medicine since time immemorial with 80% of
its population dependent on traditional medicines. However, the documentation
of traditional healers' clinics contribution to modern public health system in
cosmopolitan cities is scanty. Studies conducted so far are limited and focused
on the perceptions and practices of modern and traditional health practitioners
about traditional medicine. Thus, a cross sectional study was conducted from
February to May 2010 to assess the contribution of traditional healers' clinics
to public health care system in Addis Ababa.
Materials and methods
Ten
traditional healers who were willing to participate in the study and 306
patients who were visiting these traditional healers' clinics were interviewed
using two types of semi-structured questionnaires. Data were summarized using
percentages, tables and bar chart.
Results
The
diseases mostly treated by traditional healers were wound, inflammation, herpes
zoster, hemorrhoids, fracture, paralysis, back-pain, liver diseases, cancer and
eczema. This study showed that traditional healers' clinics considerably
contribute to public health care in Addis Ababa. Fifty two percent of patients
reported that traditional healers' clinics were their first choice when they
faced health problems. The reasons for visiting these clinics were 175 (57.2%)
efficacy, 109 (35.6%) dissatisfaction with modern medicine, 10 (3.3%)
dissatisfaction with modern medicine and efficacy, 6 (2.0%) cost and 6 (2.0%)
dissatisfaction and cost. Females (55.2%), young age (20-40 years, 65.0%),
never married (56.9%), orthodox (73.9%), Amhara (52.3%), educational status
above grade 12 (34.6%) and government employees (29.4%) were frequent visitors.
Healers reported that there was no form of cooperation with modern health
professionals. The reasons were lack of motivation to collaborate and communicate
with modern health service workers. Family based apprenticeship was the sources
of knowledge for majority of the healers.
Conclusions
The
study conducted showed that for the majority of patients interviewed
traditional healers' clinics were one of the options to solve their health
problems that indicated the considerable contribution of these clinics to the
public health care system in Addis Ababa. Nevertheless, in this study the
contribution of traditional healers' clinics to the public health system would
have been better shown if individuals who are not users of the traditional
healers' clinics were included in the interview. However, the study might be
useful as a base line data for future evaluation of the significance of
traditional healers' clinics for public health system and the services rendered
in these clinics.
Cross-cultural medicine and diverse health beliefs. Ethiopians
abroad.
A large number of Ethiopians reside abroad as
refugees, immigrants, or students. To provide adequate care, physicians must
understand their beliefs about health and medicine. To Ethiopians, health is an
equilibrium between the body and the outside. Excess sun is believed to cause
mitch ("sunstroke"), leading to skin disease. Blowing winds are
thought to cause pain wherever they hit. Sexually transmitted disease is
attributed to urinating under a full moon. People with buda, "evil
eye," are said to be able to harm others by looking at them. Ethiopians
often complain of rasehn, "my head" (often saying it burns);
yazorehnyal, "spinning" (not a true vertigo); and libehn, "my
heart" (usually indicating dyspepsia rather than a cardiac problem). Most
Ethiopians have faith in traditional healers and procedures. In children,
uvulectomy (to prevent presumed suffocation during pharyngitis in babies), the
extraction of lower incisors (to prevent diarrhea), and the incision of eyelids
(to prevent or cure conjunctivitis) are common. Circumcision is performed on
almost all men and 90% of women. Ethiopians do bloodletting for moygnbagegn, a
neurologic disease that includes fever and syncope. Chest pain is treated by
cupping. Ethiopians often prefer injections to tablets. Bad news is usually
given to families of patients and not the patients themselves. Zar is a form of
spirit possession treated by a traditional healer negotiating with the alien
spirit and giving gifts to the possessed patient. Health education must address
Ethiopian concerns and customs.
The current status of knowledge of herbal medicine and medicinal
plants in Fiche, Ethiopia
Background
A
majority of Ethiopians rely on traditional medicine as their primary form of
health care, yet they are in danger of losing both their knowledge and the
plants they have used as medicines for millennia. This study, conducted in the
rural town of Fiche in Ethiopia, was undertaken with the support of Southern
Cross University (SCU) Australia, Addis Ababa University (AAU) Ethiopia, and
the Ethiopian Institute of Biodiversity (EIB), Ethiopia. The aim of this study,
which included an ethnobotanical survey, was to explore the maintenance of
tradition in the passing on of knowledge, the current level of knowledge about medicinal
herbs and whether there is awareness and concern about the potential loss of
both herbal knowledge and access to traditional medicinal plants.
Methods
This
study was conducted using an oral history framework with focus groups,
unstructured and semi-structured interviews, field-walk/discussion sessions,
and a market survey. Fifteen people were selected via purposeful and snowball
sampling. Analysis was undertaken using a grounded theory methodology.
Results
Fourteen
lay community members and one professional herbalist provided information about
73 medicinal plants used locally. An ethnobotanical survey was performed and
voucher specimens of 53 of the plants, representing 33 families, were collected
and deposited at the EIB Herbarium. The community members are knowledgeable
about recognition of medicinal plants and their usage to treat common ailments,
and they continue to use herbs to treat sickness as they have in the past. A
willingness to share knowledge was demonstrated by both the professional herbalist
and lay informants. Participants are aware of the threat to the continued
existence of the plants and the knowledge about their use, and showed
willingness to take steps to address the situation.
Conclusion
There
is urgent need to document the valuable knowledge of medicinal herbs in
Ethiopia. Ethnobotanical studies are imperative, and concomitant sustainable
programmes that support the sustainability of herbal medicine traditions may be
considered as a way to collect and disseminate information thereby supporting
communities in their efforts to maintain their heritage. This study contributes
to the documentation of the status of current traditional herbal knowledge in
Ethiopia.
Ethiopia:
Traditional Medicine and the Bridge to Better Health
Sub-Saharan
Africa, thousands of centers and health posts, imported
kilograms
of medicinal plants and/ drug supplies and training of doctors
or
their parts are collected and used and nurses is of little value at the
every
day by mothers in the home, present time to the majority of the ru-
_
traditional healers,' livestock owners ral population (in excess of 40 million
and
pastoralists. For more than 500 people). Medicinal plants and knowlmillion
people
and hundreds of mil- edge of their use provide a vital contrilions
of
livestock they are the only bution to human and livestock health
readily
available and affordable source care needs throughout the country.
of
human and livestock healthcare. The plants are generally readily availHowever,
the
loss of 5.5 million hect- able, have minimal side-effects and are
ares
of resource lands every year due free and/or affordable. They are an imto
deforestation,
cultivation, over-graz- portant component of the agricultural
ing,
burning, erosion, etc. severely de- and environmental sectors and have
creases
this supply. Medicines, foods the potential to make major contribuand
other
natural resource products tions to both macro and economic
that
have sustained rural people for growth and rural poverty reduction in
No.
35 centuries are now seriously threatened the country. Environmental
degradaAugust
2001
and many potential medicinal plant
species
mav be lost forever. This inIK
Note8
reports periodicaUly on creasing scarcity of medicinal plant Indigenous
Knowledge (1K) initiatives
species
represents a trend that should in Sub-Saharan Africa. It is published
be
immediately addressed. by the Africa Region's Knowledge and be immediately
addressed.
Initiation
of Healers in Ethiopia: A Case Study
The
aim of this study is to see how healers are initiated in Ethiopia. The paper
also
describes
the position of traditional healers in the current situation of Ethiopia.
It
is found out that most of spiritual healers believed that they are selected by
divine
power
or spirit. The selections are manifested by a single or a combination of ways
namely:
through dream, escaping mortal accident, and miraculous healing from
chronic
illnesses. However, secular healers got the initiation through apprenticeship.
It
is
noted that in many cases »spirit selected healers« could also undergo
apprenticeship.
Initiation
of Healers in Ethiopia:
A Case
Study
The
aim of this study is to see how healers are initiated in Ethiopia. The paper
also
describes
the position of traditional healers in the current situation of Ethiopia.
It
is found out that most of spiritual healers believed that they are selected by
divine
power
or spirit. The selections are manifested by a single or a combination of ways
namely:
through dream, escaping mortal accident, and miraculous healing from
chronic
illnesses. However, secular healers got the initiation through apprenticeship.
It
is
noted that in many cases »spirit selected healers« could also undergo
apprenticeship.
AN
OVERVIEW OF THE ROLE OF TRADITIONAL
MEDICINE
IN ETHIOPIA
Dejene
Teshome Kibret
Research
scholar, Andhra University, India
Email:
dejenetk@gmail.com
ABSTRACT
This
article is about the role of traditional medicine in Ethiopia. Traditional
medicine
is part and parcel of the mechanisms to deal with illness for most
of
the people in Ethiopia. The people utilized traditional medicine for
generations
and it remains popular even in the presence of biomedicine. It
continues
to play a significant role in the health care service in Ethiopia.
Traditional
medicine is known for its holistic approach to health problems
unlike
biomedicine. However, the absence of technical and financial
support
to healers remains a challenge that needs prudent decision to tap
the
positive aspects of the practice.
Aspects
of Common Traditional Medical Practices Applied for Under-Five
Children
in Ethiopia,
Oromia Region, Eastern-Harargie District, Dadar
Woreda,
2011 G.C
Abstract
Traditional
medical practices (TMPs) are widely used in Ethiopia. Among these, some of them
may be harmful and
others
can be useful. The type and degree of the practices with their risks and
benefits vary from place to place in the
country
requiring the need for researches. Thus, this study was conducted to
investigate aspects of common TMPs
applied
for under-five children.
Objectives:
To identify the major pushing and pulling factors for the use of common
traditional health practices for
under-five
children in the area, during, 2011 G.C. To rule out the health hazards of
invasive traditional health practices
which
were applied as alternative options for under-five children. To point out the
contribution of the most common
traditional
health practices applied for under-five children to the achievement of MDG 4.
A
cross-sectional study was conducted in Dadar woreda from January to April 2011.
Data as collected mainly by
using
qualitative technique from 24 FGDs participants and 12 in-depth interview
respondents using guiding questions
and
interview questionnaires. Data were analyzed by using SPSS v16 software.
According
to the study result, Uvulectomy, tonsillectomy, cauterization, milk tooth
extraction, spiritual healing and
herbal
medicine provision are commonly used as a therapeutic purpose. Culture,
availability of practitioners, relief
response,
cost and distance were reported as the main reasons for use of TMPs. This study
result has reminded us of
the
fact that practicing invasive traditional practices was abusing the health
rights of children and hindering the country
from
achieving MDG 4.
Generally,
some TMPs were harmful while others were useful from health science
perspective. For example,
“Huddufor”
TMP that was identified by this study, is more harmful because of three
reasons: 1) Insertion of green stick
into
anus is more stressful, 2) It repeatedly ulcerates anal region and causes
bleeding, 3) The site is prone to develop
infection
and prolapsed rectal sphincter. Though it has been practiced as a healing
practice was found to be a killing
practice
for children. On the other hand, oral rehydration solution (honey, water, lemon
and salt) used by herbalist to
treat
diarrhea and Spiritual healer’s advices on personal and environmental hygiene
to prevent evil attack need to be
strengthened,
while non-invasive practices were somewhat contributing positively.
Finally,
continuous and sustainable health education, integration of HEWs, Traditional
practitioners, and religious
leaders;
Banning and Broadcasting information about HTHPs, Strong political leadership,
community mobilization and
involvement
as well as further cross sectional to determine perception of the communities
toward use of HTHPs and
analytical
studies for safety and efficacy of important medicinal plants for conservation
are recommended
Ethiopian
Herbal plants and how they are used.
As
in every country Ethiopia has many plants and roots that are used for medical
use. Generations of familes have used many of these, though perhaps many of
them are "wives tales", many people swear by these.
The contribution of traditional healers' clinics to public health care
system in Addis Ababa, Ethiopia: a cross-sectional study
Initiation
of Healers in Ethiopia:
A
Case Study
W.
Teshome-Bahire
Department
of Ethnomedicine, University of Vienna, Austria
ABSTRACT
The
aim of this study is to see how healers are initiated in Ethiopia. The paper
also
describes
the position of traditional healers in the current situation of Ethiopia.
It
is found out that most of spiritual healers believed that they are selected by
divine
power
or spirit. The selections are manifested by a single or a combination of ways
namely:
through dream, escaping mortal accident, and miraculous healing from
chronic
illnesses. However, secular healers got the initiation through apprenticeship.
It
is
noted that in many cases »spirit selected healers« could also undergo
apprenticeship.
Assessment
of Possible Intellectual Property
Protection
Options of Traditional Knowledge
System
in Ethiopia: Special Reference in Herbal
Medicine
for Livestock
This
report was prepared as per the Grant obtained from the African Technology
Policy
Studies Network (ATPS CP 0209/04) whose primary objective is to support
the
implementation of the ATPS/BTA Intellectual Property program on Traditional
Knowledge
Systems & Increasing Access and benefit Sharing of Intellectual
property
in Africa.
This
research was initiated to exploit the traditional knowledge on traditional
herbal
medicine with special reference to livestock. Healing with Ethiopian
traditional
medicine is not only concerned with curing of diseases but also with
the
protection and promotion of human physical, spiritual, social, mental and
material
well-being.
Medicinal
plants and knowledge of their use provide a vital contribution to human
and
livestock health care needs throughout the country. There are a number of
traditional
medicinal practices that reflect the diversity of Ethiopian cultures.
The
study was carried out in Afar, Keryu, Shinile (Issa somila), Borana (Moyale),
Dollo
Ado, Bekoji, and Wollo. Primary data were collected from purposively
selected
elders' pastoralists' livelihoods which depend predominantly on
livestock
and their products in Ethiopia. The data was collected using semi
structured
interviews, focus group discussions & field observation with traditional
healers,
users, policy makers and foreign scholars.
Traditional
Medicine Practices in Northeast Ethiopia
Abstract:
It has been estimated that 80% of the population in the developing countries
rely
on
traditional medicine for their primary health care (PHC) needs. But there is
limited
information
to traditional medicine practices in our country, particularly Tita and
surrounding
kebeles. To assess traditional medicine practice in Tita and the surrounding
kebeles
in South Wollo, Northeast Ethiopia. In January 2012, a cross-sectional study
was
conducted
in Tita and its local kebeles. All traditional medicine practices and
practitioners
were
included in the study. Data was collected by using Interview guided pretested
Semistructured
questionnaire
by interviewing all available traditional practitioners and practices
in
the study area. The collected data were edited, coded, tallied, and cleared.
Descriptive
statistics
was computed to meet stated objective. Twenty four traditional healers were
included
in the study. About 6 (25%) were traditional birth attendants (TBA’s), 5
(20.83%)
were
herbalists, 4 (16.67%) were both herbalists and spiritual healers, 1 (4.17%)
was holy
water
practitioner, and the rest were bone setters. The study indicated that people
usually
consult
traditional medicine practitioners (TMP’s) for mental or psychological purposes
or
spiritual
illness, physical illness and for social illness. Most of the practices
(79.16%) were
acquired
knowledge either secretly from an individual to one of his family member or
orally
from an individual to all of his family members. The practice of traditional
medicine
and
their utilization among Tita and the surrounding kebeles residents are
prevailing due to
its
strong influence on the tradition of the people. Given the current belief and
practice in
the
population about prevalence and curative benefits of traditional medicine,
efforts
should
be made to incorporate these into primary health care programs.
Ethiopia | Research Environment
This part of the directory provides information on Ethiopia’s
national health research system, and is meant to serve as a hub, linking
researchers to in-depth information. Please follow the links provided to
access relevant organizations and documents.
An Introduction to Ethiopia’s
Health Research System
Modern health care was started in Ethiopia towards the end of
the 19th century,
while health academic and research institutions started emerging in the
1950s. The Imperial Medical Research Institute, the first such institute,
was established in 1942.
Ethiopia has a rich and long history of traditional medicine
practice that continues to date. For the most part the knowledge of traditional
medicine was passed from generation to generation orally. But there were only
few medico- religious manuscripts produced on parchments. Although there is an
increased reliance on modern medicine these days, traditional medicine is still
widely used as first measure.
An
interview with a traditional African healer
Impacts
of Urbanisation on the Traditional Medicine of Ethiopia
Wondwosen
Teshome-Bahiru
Institute
for Anthropology, University of Vienna, Althanstrasse 14, A-1091 Wien, Austria
E-mail: wontesbah@gmail.com, won_tes_bah@yahoo.com
KEYWORDS
Urbanisation. Ethiopia. Traditional Medicine. Addis Ababa. Healer
ABSTRACT
The aim of this article is to assess how urbanisation affected the traditional
medicine of Ethiopia. The
data
were collected in Addis Ababa, Ethiopia from June 1998 to January 1999 by
employing anthropological
techniques
of data collection, namely, participant observation and interview. It is found
out that the urbanisation
process
of the country has both positive and negative impacts on the traditional
medicine of Ethiopia.
Capacity
Buildings of Traditional Medicine Practitioners’ As a Primary Health
Care
Workers in Gondar Town, Northwest Ethiopia
http://www.cmamforum.org/Pool/Resources/capacity-buildings-of-traditional-medicine-practitioners-as-a-primary-health-care-workers-in-gondar-town-northwest-Ethiopia-2014.pdf
Healers
and Traditional Medical Knowledge in Addis Ababa
Eliana
Pili1
Traditional
health knowledge and practices play a fundamental role not only in the rural
areas
of Ethiopia, but also in the urban ones. Drawing on three ethnographic fieldworks
carried
out between 2002 and 2004, this paper attempts to investigate the activities of
some
traditional
healers working in Addis Ababa. The study will focus on their training, their
systems
of classification of illness and misfortune and finally their therapeutic
methods.
In
the last few decades, particularly after the Alma-Ata declaration of WHO
(1978), the
efforts
made by national governments, NGOs and international organizations for the
promotion
and the development of African traditional medicine have been paralleled by
an
intense debate, in the academic world, on the possible articulation between
indigenous
therapeutic systems and biomedicine. The growing interest towards
traditional
healing knowledge and practices concerned the Horn of Africa too. It must
be
said, however, that a large and relevant literature on Ethiopian medical
traditions
already
existed at that time, thanks to the documentation collected by explorers,
missionaries,
naturalists and even colonial doctors.2
With
few exceptions, the research carried out by anthropologists on Ethiopian
traditional
medicine from the late Seventies onwards focused on selected topics, such as
famous
possession cults like the zar, the specific relationship between art and
medicine
in
Ethiopia3
or the activities of a particular category of
healers4
(the däbtära, see below).
Almost
all of these studies were based on fieldworks carried out in the rural areas of
the
country,5
where most of the population largely depended
– and still depends - on
traditional
medicine for all health care needs. Apart from some recent works concerning
Addis
Ababa’s healers,6
ethnographic investigation on indigenous
healing in urban
contexts
has been almost totally neglected.
Traditional knowledge of medicinal plants in Gindeberet
district,
Western Ethiopia
PROTECTION
OF TRADITIONAL KNOWLEDGE UNDER
INTERNATIONAL
AND ETHIOPIAN LAW WITH A
PARTICULAR
REFERENCE TO TRADITIONAL MEDICAL
KNOWLEDGE:
CURRENT TRENDS, PROSPECTS AND
CHALLENGES
Module
6: Integrative Medicine - Incorporating Traditional Healers into Public Health
Delivery
Introduction to Traditional Medicine
The
World Health Organization (WHO) defines traditional medicine as “the sum total
of knowledge, skills, and practices based on the theories, beliefs, and
experiences indigenous to different cultures that are used to maintain health,
as well as to prevent, diagnose, improve, or treat physical and mental
illnesses”.(1) Traditional medical practices can
include plant, animal, and mineral-based medicines, massage, spiritual
therapies, and a variety of other techniques unique to different regions and
cultures.(2) Traditional medicine is typically
contrasted with conventional medicine, also referred to as allopathic, modern,
orthodox, or Western medicine, which is based on biochemical theories of
illness.In countries with limited access to allopathic medicine, traditional medicine is often the main source of health care. In some countries in Asia and Africa, 80% of the population uses traditional medicine for primary health care needs.(3) In many developing nations, there are more traditional healers than there are allopathic practitioners, and the population of allopathic practitioners is often concentrated in urban areas, further reducing rural access to medical care. In Uganda, the ratio of biomedical practitioners to the population is approximately 1:20,000, while the ratio of traditional healers to the population can be as low as 1:200.(4) Other studies report that Uganda has at least one traditional healer per village, and four out of five Ugandans seek care from traditional healers.(5) In regions of Ethiopia where modern public health services are limited or not accessible, 80% of the population relies on traditional medicine for primary health care. Traditional medical services are also sought in urban areas of Ethiopia, where allopathic services are more readily available, and contribute considerably to the public health care system in Addis Ababa, the capital city.(6)
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