Indigenous Traditional Healing Annotated Bibliography1

6/20/24

Ward, J. T. (2024). "Indigenous resilience and healing through dreams and spirituality." Dreaming.
Through Indigenous dream knowledge, Indigenous youth are beginning to find or achieve a new
resilience. Their new set of guidance is coming from the dream narrative’s contribution to healing
their trauma as more and more people take back their stolen culture, especially, regarding dreams
and spirituality that may aid in the building of resilience and healing of trauma. This article looks at
the concept of Indigenous dream narrative from the intersections of resilience, spirituality, healing,
and trauma by looking at traditional knowledge shared through lived experiences to understand this
essential part of Indigenous culture. There are many ways of interpreting of dreams, however, this
article will focus on the wisdom and knowledge of Elders and others, who are familiar with
Indigenous social–cultural and spiritual perspectives. Analyzing dreams or 'dream weaving' is a
conduit with a message that can bring about healing and well-being (Lorenz, 2013; Riley-Mukavetz,
2021). An evaluation of dreams, lucid dreaming, and dream knowledge will be included along with
spirituality and two-eyed seeing. This enables a duality for assessing how dreams are interpreted
within a healing context. Interpreting dreams through the areas of spirituality and healing puts this
method in conjunction with the Elders’ roles. This knowledge presented, reflects my own lived
experience as an educator of settler-Indigenous background, as I acknowledge how dreams are
used to interpret one’s spiritual, emotional, physical, and mental stability. (PsycInfo Database
Record (c) 2024 APA, all rights reserved)

Sitoe, E. and B. E. Van Wyk (2024). "An inventory and analysis of the medicinal plants of Mozambique."
Journal of Ethnopharmacology 319(Pt 2): 117137.
Ethnopharmacological Relevance: A comprehensive checklist and analysis of medicinal plant
species and their uses in Mozambique, and a comparison with South Africa provided a more
profound understanding of the broad concept of Traditional African Medicine as a healing culture
and the need for a more informative classification system.; Aims of the Study: This study was aimed
at recording all medicinal plants reported in Mozambique according to literature and answer four
main questions. 1. How many medicinal plant species have been recorded for Mozambique? Of
those, how many are indigenous to Mozambique, and how many are introduced or cultivated
exotics? 2. What are the main medicinal uses in Mozambique and which species are used for which
ailments? 3. What are the similarities and differences between the medicinal floras of Mozambique
and South Africa - are the same species used for the same ailments and is there evidence of
cultural exchange? 4. Do the data provide new insights into Traditional African Medicine as one of
the oldest medicine systems in the world?; Materials and Methods: A literature survey was done to
compile the medicinal checklist of Mozambique using 29 available literature sources, which were
found from published books, journal articles, reports, unpublished theses, dissertations, and online
databases.; Results: A total of 731 medicinal plant species and infraspecific taxa from 447 genera
and 120 families was recorded for Mozambique. Of these, 590 (81%) are indigenous, and 87 are
non-indigenous (50 naturalised and 37 cultivated exotics). Of the 731 medicinal plant species, 494
(68%) are also used medicinally in South Africa and 148 (30%) are used for the same or similar
ailments. Many of the shared taxa and uses have been recorded in the adjoining KwaZulu-Natal
Province of South Africa, which has similar vegetation types.; Conclusion: The similarity between
Mozambique and South Africa (and especially the KwaZulu-Natal Province) not only suggest an
exchange of traditional knowledge but also indicates the existence of a hitherto unnamed medicinal
system of the southern and eastern African Bantu-speaking cultures that is in need of detailed

1
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 comparative studies.; Competing Interests: Declaration of competing interest The authors declare
that they have no known competing financial interests or personal relationships that could have
appeared to influence the work reported in this paper. (Copyright © 2023 The Authors. Published by
Elsevier B.V. All rights reserved.)

Shirvani, D., et al. (2024). "Osteoarthritis in Indigenous populations in rural British Columbia: Disparities in
prevalence and access to care." British Columbia Medical Journal 66(5): 155-158.
Osteoarthritis, a chronic degenerative disease of the joints, is highly prevalent among Canadians.
Both the direct and indirect costs of osteoarthritis continue to rise in North America, yet the
pathophysiology has not been fully elucidated, nor have the differential treatment and diagnosis
outcomes in underserved and remote communities. Indigenous and rural patients are among the
most overlooked patient subpopulations. The prevalence of osteoarthritis is greater among
Indigenous than non-Indigenous Canadians due to a wide range of structural and colonial barriers
that limit access to quality care. These barriers are exacerbated for rural Indigenous patients. As a
result, several initiatives have been developed to improve chronic disease diagnosis and
management within their communities. For example, the First Nations Health Authority's Medical
Transportation Benefit program assists with travel to a medical facility outside the community. In
addition, efforts are being made to address bias within the health care system, provide more
supportive and culturally appropriate care, integrate traditional healing practices into health care,
develop a better understanding of the social determinants of poor health outcomes, and use
technological advancements to improve access to health care in remote communities. [ABSTRACT
FROM AUTHOR]
Copyright of British Columbia Medical Journal is the property of British Columbia Medical Association

Seraw, E., et al. (2024). "Traditional lore on the healing effects of therapeutic plants used by the local
communities around Simien Mountains National Park, northwestern Ethiopia." Journal of Ethnobiology &
Ethnomedicine 20(1): 1-46.
Background: Simien Mountain National Park is a world heritage site with spectacular landscapes
and rich in floral diversity. Exploring the plethora of conventional wisdom regarding therapeutic flora
for sustainable use and drug development is a timely endeavor. Thus, the present study was aimed
at investigating therapeutic plant uses and conservation practices by the local communities dwelling
in the vicinity of the Park. Methods: Eighty randomly selected general informants and 20
purposefully selected key informants were used to collect the traditional lore from 10 purposefully
selected kebeles that border the Park. Data were collected using face-to-face interviews, guided
field walks, group discussions and market surveys. Descriptive statistics were used to analyze the
basic information collected from the informants. An independent sample t test was computed to
compare the knowledge variations among different informant groups. Clustering and ranking
techniques were employed to validate traditional wisdom of informants. Results: Significant
differences in traditional wisdom (P < 0.05) were observed only between general and key
informants. Hundred thirteen therapeutic plant species belonging to 56 families were recorded.
Asteraceae was the most species-rich family (10%). The majority of therapeutic species were
collected from the wild (77%). Herbs and roots were the most preferred habit (47%) and plant parts
(37%) for remedy preparation, respectively. Pounding was the most common preparation method
(50.1%). The most frequently practiced route of administration was the oral route (48.1%). The
highest Informant Consensus Factor (ICF) value (84%) was recorded for respiratory and febrile
illnesses. Rumex nepalensis was the most preferred for the treatment of wounds, and Olea
europaea subsp cuspidata was the first-ranked multipurpose plant. Conclusion: The Park is rich in
therapeutic species serving as a refuge for many endemic and endangered species associated with
the local community rich medicinal traditional lore. Erosion of therapeutic plants, verbal transfer of
the traditional wisdom and young generation negligence in acquiring traditional lore led to the
deterioration of the long tradition of using therapeutic plants for health care. Endangered
multipurpose therapeutic plants like Echinops kebericho should get conservation priority.
Therapeutic plants with the highest ICF and fidelity level could be candidates for drug development.
[ABSTRACT FROM AUTHOR]

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Sekagya, Y. H. K., et al. (2024). "An exploratory study on becoming a traditional spiritual healer among
Baganda in Central Uganda." PLOS global public health 4(4): e0002581.
Traditional medicinal knowledge and healing practices of indigenous spiritual healers play important
roles in health care, and contribute towards achieving Universal Health Care. Traditional spiritual
healers (TSHs) are grouped into three categories. One category of Baganda TSHs, Balubaale,
engage ancestral spirits during health management. Balubaale are socially significant but not
legally accepted. Their initiation and training practices have not been documented in Uganda. The
study purpose was to understand and establish the training of traditional spiritual healers. Twelve
(10M, 2F); practicing TSHs in Central Uganda were purposively selected and recruited between
15th July 2019 and 29th April 2020, and were prospectively interacted with for 24 months.
Transcribed data was coded and thematically analyzed using ATLAS ti. 22 computer software and
presented based on an inductive approach. Findings show key areas of TSHs training include
connecting with ancestral spirits and the spiritual powers of non-materials and materials such as
living and non-living things through rituals. Spiritual healers train in diagnosis and health
management based on ancestral spirits and they finally pass out in a communal ceremony
witnessed by family and community members. We conclude that TSHs undergo training and are
supervised and supported by experienced spiritualists, family and the community. We recommend
similar studies among other ethnic groups to contextualize the process of becoming a TSH,
compare and harmonize findings to facilitate inter-medical systems communication and policy
considerations.; Competing Interests: The authors have declared that no competing interests exist.
(Copyright: © 2024 Sekagya et al. This is an open access article distributed under the terms of the
Creative Commons Attribution License, which permits unrestricted use, distribution, and
reproduction in any medium, provided the original author and source are credited.)

Patrick, P. G. and A. Rahman (2024). "Biodiversity conservation, human–animal interactions, and

zootherapy in ecological knowledge of Indonesian Healers." Conservation Biology: 1.
We examined the entanglement of biodiversity conservation, human–animal interactions,
zootherapy, and local beliefs among Sumatran Healers and their local community by completing an
ethnography of 43 Indigenous Healers across 8 tribes in Bengkulu Province, Sumatra, Indonesia.
Data collection tools were interviews, observations, videos, photographs, and a researcher journal.
Of the 43 Healers, 30 used animals and mentioned 62 species. Of the animals identified, the
International Union for Conservation of Nature Red List lists 34% (<italic>n</italic> = 21) as
endangered, decreasing, or vulnerable, including Sumatran tiger (<italic>Panthera tigris
sumatrae</italic>), Sumatran elephant (<italic>Elephas maximus sumatranus</italic>), and
Sumatran rhinoceros (<italic>Dicerorhinus sumatrensis</italic>). Of the 30 Healers using animals,
50% (<italic>n</italic> = 15) practiced healing with at least one endangered, decreasing, or
vulnerable animal. We defined 3 personas: Healer self-persona, Healer-imposed persona, and
community-imposed persona. A persona represented a group's opinions and sentiments related to
Healers killing animals for medicinal purposes. Using an iterative data analysis process, we
grouped the data across the 3 personas into 5 themes: ease of killing and preparing animals,
emotions related to killing animals, animal value, relationship to religion, and Healers are tricksters.
The complexity of merging the identities of Healers and the community within an actor-network
embodies the relationality of actions, interactions, and feelings among Healers, between Healers
and animals, and between Healers and the community. Conservationists should be cognizant of
Healers’ medicinal use of animals, views of human–animal interactions, and zootherapy from all
social and emotional perspectives. The data led to defining Indigenous Healer ecological
knowledge components of zootherapy, human–animal interactions, and biodiversity conservation.
(English) [ABSTRACT FROM AUTHOR]

Olver, M. E., et al. (2024). "Too risky to use, or too risky not to? Lessons learned from over 30 years of
research on forensic risk assessment with Indigenous persons." Psychological Bulletin 150(5): 487-553.
Indigenous peoples are overrepresented in correctional systems internationally, reflecting a history
of systemic racism and colonial oppression, and the practice of risk assessment with this population
has been a focus of legal and sociopolitical controversy. We conducted a systematic review and
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 meta-analysis of the risk assessment literature comparing Indigenous and non-Indigenous (White
majority) groups. We retrieved 91 studies featuring 22 risk tools and 15 risk/need/cultural domains
(N = 59,693, Indigenous; N = 237,729, non-Indigenous/White) and four documents identifying
culturally relevant factors. Most measures demonstrated moderate predictive validity but often had
significant ethnoracial differences, particularly for static measures. The Service Planning
Instrument/Youth Assessment Screening Inventory, Level of Service Inventory youth variants,
Psychopathy Checklist–Revised and Youth Version, and the Violence Risk Scale and its Sexual
Offense version had the strongest predictive validity and least ethnoracial discrepancy. The Static
Factors Assessment and Dynamic Factors Identification and Analysis–Revised had the weakest
predictive validity. For Indigenous persons, the strongest individual predictors of recidivism were
low education/employment, substance abuse, antisocial pattern, and poor community functioning,
while mitigating factors that predicted decreased recidivism were measures of risk change (i.e.,
from culturally integrated programs combining mainstream and traditional healing approaches),
cultural engagement/connectedness, and protective factors. In practice, static measures need to be
supplemented with dynamic ones, and assessors should select measures with at least moderate
predictive validity and ideally the least ethnoracial bias. These conclusions are tempered by the
quantity and quality of the literature coupled with the circumstance that some study authors have
coauthored tools in this review. (PsycInfo Database Record (c) 2024 APA, all rights reserved)
Most risk assessment measures can predict reoffending with a reasonable (i.e., moderate) level of
accuracy for Indigenous people undergoing risk assessments in the justice system; however, these
measures often have better accuracy when used with non-Indigenous (and primarily White) clients,
particularly static measures that are heavily based on criminal history. The 'best' potential measures
tend to be dynamic tools, as these have less prediction bias, can drive services, measure
reductions in risk (e.g., with culturally integrated treatment programs), and inform release decisions
and community supervision strategies. Of note, other unmeasured or non-risk-relevant factors (e.g.,
overpolicing, aggressive prosecution) can inflate recidivism estimates for Indigenous peoples and
decrease predictive validity of risk measures, which should be considered when conducting risk
assessments. Careful, critical examination of current risk measures and further research is
necessary to increase fair, humane, and ethical use of these measures with Indigenous clients in
forensic, correctional, and legal settings. (PsycInfo Database Record (c) 2024 APA, all rights
reserved)

Olawale, F. E., et al. (2024). "‘From divided past to cohesive future’: a reflection on the reconciliatory
mechanisms of (Yoruba) traditional approaches to conflict resolution in Nigeria." African Identities: 1-16.
Traditional conflict resolution mechanisms in Nigeria are deeply rooted in customs, traditions, and
native laws, forming a complex network that dispenses justice. Among these mechanisms, the
reconciliation process stands out as a crucial traditional instrument, encompassing the pursuit of
truth, justice, healing, and forgiveness. This study focuses on the Yoruba indigenous system and
examines how its reconciliatory mechanisms contribute to conflict resolution through traditional
reconciliation processes and in the healing of emotional wounds. Using qualitative research
methods, this study generated data using interview protocols such as key informant interviews (KII)
and naturalistic observational studies. This study explores the significance of indigenous practices
in the reconciliation process within the Yoruba traditional society. These indigenous practices are
employed to mend broken relationships and bridge the gaps created by conflicts. It further
emphasizes that traditional conflict resolution approaches among the Yoruba ethnic group primarily
serve the purposes of genuine reconciliation, peacebuilding, and maintenance of social
relationships. This research confirms the appropriateness and practicality of Yoruba's traditional
conflict resolution mechanisms as an effective home-grown approach. This demonstrates their
compatibility with the modern Nigerian system, offering a pathway towards a cohesive future
characterized by harmonious relationships. [ABSTRACT FROM AUTHOR]
Copyright of African Identities is the property of Routledge

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Ogden, C. L. and L. M. Tutty (2024). ""We Get Our Healing Through Traditional Ways": Canadian
Indigenous Women's Use of Violence Against Women Shelters, Mainstream Counseling, and Traditional
Healing." Violence against women: 10778012241230327.
We know little about what services are accessed by Indigenous women abused by intimate partners
(IPV). This mixed-methods secondary analysis examines the demographics and narratives of 40
Canadian Indigenous women regarding their use of violence against women (VAW) emergency
shelters (55%), second-stage VAW shelters (7.5%), mainstream community counseling (70%), and
Indigenous healing practices (42.5%). Five women who identified as LGBTQ or two-spirit accessed
community services but not VAW shelters. The women had experienced severe IPV, but scored
below clinical cut-offs for depression, psychological distress, and PTSD. They described strengths,
concerns, and barriers in accessing services. Implications for counselors are presented.;
Competing Interests: Declaration of Conflicting InterestsThe author(s) declared no potential
conflicts of interest with respect to the research, authorship, and/or publication of this article.

McCleave, C. D., et al. (2024). "Traditional and Indigenous Perspectives on Healing Trauma With
Psychedelic Plant Medicines." International Journal of Mental Health & Addiction 22(2): 938-950.
This article reflects the commentary of Indigenous experts, students, and practitioners from North
America. Topics discussed include the historical context of colonialism and the Psychedelic
Renaissance, duality of Spirit and science, the challenges of being an Indigenous person in
psychedelic spaces, and the role of culture in healing trauma. The authors expand upon topics such
as the harms inflicted upon Indigenous Peoples, conflicting worldviews and values systems
between Indigenous Peoples' cultures and the dominant Western culture, and the differences in
scientific and economic paradigms. The authors also analyze the effects of colonization on our
relationships with one another and with these entheogenic plant medicines. [ABSTRACT FROM
AUTHOR]
Copyright of International Journal of Mental Health & Addiction is the property of Springer Nature

Jayram, J., et al. (2024). "Challenges and Prospects of Development of Herbal Biomaterial Based Ethical
Wound Care Products—A Scoping Review." International Journal of Lower Extremity Wounds 23(2): 291-
305.
Total wound care is an unmet therapeutic need considering the morbidity and mortality associated
with the rising prevalence of nonhealing/chronic wounds. Current wound management fails to
address all aspects/types of wounds despite the availability of scores of traditional and modern,
investigational products. Traditional medicine drugs of wound healing repute validated to target
multiple biological pathways and key events in the mammalian wound healing cascade, reportedly
affecting wound healing phases. Advances in the development of biocomposite matrices and their
analytical characterization warrant a relook at consolidating time-tested wound healing properties of
herbal bioactives for prospective development as ethical wound care products. Aside from the
bottlenecks of their multiconstituent profiling and clinical trial data generation, regulatory hurdles
also cloister any systematic attempts at their re-engineering into clinical deliverables. In the context
of national policy changes to bring in totally indigenous solutions, countries with a huge
knowledge/material resource on wound healing bioactives need to essentially facilitate the same.
[ABSTRACT FROM AUTHOR]
Copyright of International Journal of Lower Extremity Wounds is the property of Sage Publications Inc.

Fritze, R. H. (2024). Enlightened Immunity: Mexico's Experiments with Disease Prevention in the Age of
Reason: By Paul Ramirez. Stanford, CA: Stanford University Press, 2018, Xiv + 358 pp., notes,
bibliography, notes, index, 6 maps, 6 figures, and 3 tables, $80.00 (hardback), ISBN 9781503604339. 56:
104-105.
"Enlightened Immunity: Mexico's Experiments with Disease Prevention in the Age of Reason" by
Paul Ramirez is a comprehensive study of public health in colonial Mexico during the late 18th and
early 19th centuries. The book explores the efforts made by Mexican society to prevent and combat
diseases, particularly smallpox epidemics. It highlights the role of religious processions, folk
healers, and the dissemination of medical knowledge through periodicals and self-help manuals.

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 The second part of the book focuses on the acceptance and promotion of inoculation and
vaccination by the colonial Mexican government, as well as the challenges faced in implementing
these practices. The study sheds light on the assimilation of the Native American population, the
influence of parish priests, and the incorporation of traditional healing methods into medical
literature. Overall, "Enlightened Immunity" provides valuable insights into the history of public health
in colonial Mexico. [Extracted from the article]
Copyright of Terrae Incognitae is the property of Taylor & Francis Ltd

Ambtman-Smith, V. N., et al. (2024). "Incorporating First Nations, Inuit and Métis Traditional Healing
Spaces within a Hospital Context: A Place-Based Study of Three Unique Spaces within Canada's Oldest
and Largest Mental Health Hospital." International journal of environmental research and public health
21(3).
Globally and historically, Indigenous healthcare is efficacious, being rooted in Traditional Healing
(TH) practices derived from cosmology and place-based knowledge and practiced on the land.
Across Turtle Island, processes of environmental dispossession and colonial oppression have
replaced TH practices with a colonial, hospital-based system found to cause added harm to
Indigenous Peoples. Growing Indigenous health inequities are compounded by a mental health
crisis, which begs reform of healthcare institutions. The implementation of Indigenous knowledge
systems in hospital environments has been validated as a critical source of healing for Indigenous
patients and communities, prompting many hospitals in Canada to create Traditional Healing
Spaces (THSs). After ten years, however, there has been no evaluation of the effectiveness of
THSs in Canadian hospitals in supporting healing among Indigenous Peoples. In this paper, our
team describes THSs within the Center for Addiction and Mental Health (CAMH), Canada's oldest
and largest mental health hospital. Analyses of 22 interviews with hospital staff and physicians
describe CAMH's THSs, including what they look like, how they are used, and by whom. The results
emphasize the importance of designating spaces with and for Indigenous patients, and they
highlight the wholistic benefits of land-based treatment for both clients and staff alike. Transforming
hospital spaces by implementing and valuing Indigenous knowledge sparks curiosity, increases
education, affirms the efficacy of traditional healing treatments as a standard of care, and enhances
the capacity of leaders to support reconciliation efforts.

Thorburn, R., et al. (2023). "The Role of Self-Determination in Health and Wellness: A qualitative study with
Indigenous youth health leaders across Canada." International Journal of Indigenous Health 18(2): 1-11.
This work centers the voices of Indigenous young people to explore how they are defining and
enacting self-determination, and how these expressions of self-determination influence the wellness
of these young people and their communities. Thematic analysis was used to analyze 15 interviews
with Indigenous young people about how they understood wellness in the context of their
community work. Interview transcripts were analyzed to understand how young people
conceptualized and enacted selfdetermination and its relationship to wellness, and to identify
underlying connections to Indigenous self-determination theory. Results indicate that Indigenous
young people define and enact selfdetermination through traditional healing and embracing cultural
wellness practices; through sharing lived experience and meeting people where they are at; and
through community inclusion and intuitive practice. Implications for researchers, policymakers, and
care providers who work with Indigenous young people are considered. [ABSTRACT FROM
AUTHOR]
Copyright of International Journal of Indigenous Health is the property of International Journal of
Indigenous Health

Teshome, M., et al. (2023). "An Ethnobotanical Survey of Indigenous Knowledge on Medicinal Plants Used
by Communities to Treat Various Diseases around Ensaro District, North Shewa Zone of Amhara Regional
State, Ethiopia." Scientifica: 1-19.
The study was conducted to investigate and document medicinal plants and associated knowledge
on the utilization, management, preparation, and way of administration of the medicinal plant
resources in Ensaro district, north Shewa zone, Ethiopia. A total of 100 informants were sampled

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 from four study sites, and questionnaire surveys, semistructured interviews, ranking, and transect
walk techniques were employed for data collection in midland, lowland, and highland agroecology
and natural forests, riverine forests, and farmlands. Vast sources of the traditional healing
knowledge of plant species conveyed from one generation to the next by word of mouth were from
a family. A total of 101 medicinal plant species were identified from the study site, which belong to
95 genera and 49 families. These medicinal plants are used to treat about 35 types of human
ailments. Families Fabaceae and Poaceae were represented by the highest number of medicinal
plant species, followed by the Asteraceae, Lamiaceae, and Euphorbiaceae species. Out of the total
medicinal plants' species, 46.53% were herbs and 33.66% were shrubs. Most of them have
medicinal properties in their leaf, root, seed, bark, stem, latex, sap seed, and fruits. Medicine from
these plant parts is prepared in fresh, dried, and both fresh and dried states. The highest informant
consensus was documented for the plant Ocimum lamiifolium used by 75% of informants for its
medicinal value in treating fibril illness. Cucumis ficifolius and Eucalyptus globules are used by 41%
and 39% of informants ranking second and third, respectively, for their medicinal value. This study
revealed that indigenous knowledge of traditional medicine is still popular among local communities
in the study area. The conservation strategy practiced by local people is not enough to tackle the
erosion of plant species from their habitats. Thus, the conservation of these plants and the
associated knowledge base is very essential. [ABSTRACT FROM AUTHOR]
Copyright of Scientifica is the property of Hindawi Limited

Soman, B., et al. (2023). "Tracing the Disparity Between Healthcare Policy-Based Infrastructure and Health
Belief-Lead Practices: a Narrative Review on Indigenous Populations of India." Journal of racial and ethnic
health disparities.
Most Indian tribes have limited access to healthcare facilities and rely heavily on traditional healing
practices. This narrative review aimed to identify the disparities in the implementation of healthcare
services and in accessing and availing these services by the indigenous population in India. We
also have tried to throw light on the plausibility in strengthening the efficiency and efficacy of the
public health system, by utilizing the available resources to its maximum potential, so that there will
be a measurable outcome in the health status of these populations in India, coherently with the
relevant sustainable development goals (SDG). The evidence from published literatures supports
the fact that the disparity exists in the health status of indigenous populations in India as compared
to the general populations. It emphasizes the need to address the key determinants such as the
lack of knowledge, traditional healing practices and poor utilization of healthcare services provided
to them. Various factors such as accessibility to healthcare resources, traditional healing practices,
lack of awareness regarding healthcare services and schemes provided by the government,
insufficient data regarding their issues and challenges and cultural and language barriers worsen
the health status of indigenous people. However, our review reiterates that a well-structured and
sustainable policy with reframed infrastructure and administration of healthcare system might bring
a positive change in the health status of indigenous population in India. (© 2023. The Author(s).)

Singh, K. P., et al. (2023). "Healing system and the contribution of traditional herbalists to the Bru
community in Mizoram." Antrocom: Online Journal of Anthropology 19(1): 339-352.
The health care system in India is famous for its dynamics with its sources of medicine and
treatment systems. The healing system in different rural communities consists of Shamanistic
healing and traditional herbal medicine. The Bru communities settled in Mizoram, India, use
indigenous herbal medicine due to various transportation issues, affordability and accessibility to
modern health care services. This study examines the types of healers present and their healing
mechanisms for different purposes of community life, including illnesses and diseases using the
lens of anthropological, historical and sociological perspectives. Methodologically, it is an
ethnographic study that emphasized the in-depth interview sessions of the herbalists in five villages
in the Mamit district of Mizoram. The study was conducted for 10 months in 2019 and 2022.
However, a worry about losing such traditional knowledge has started already. There is a
considerable gap in the traditional knowledge of medicine between the younger and older
generations. [ABSTRACT FROM AUTHOR]

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Copyright of Antrocom: Online Journal of Anthropology is the property of Antrocom Onlus

Sing-Kiat Ting, R., et al. (2023). "A pioneering effort to give voices to indigenous psychology in Southeast
Asia." International Perspectives in Psychology: Research, Practice, Consultation 12(2): 61-64.
For this special issue, eight manuscripts were accepted. The contributions showcase a range of
indigenous psychological concepts and practices in the Southeast Asia (SEA) region. These include
the Filipino values of 'kapwa' (shared identity) and Indonesian values of 'Mangan ora mangan sing
penting kumpul' and 'Dalihan Na Tolu' (both referring to the importance of kinship) in relation to
one’s preferred sources of social supports, Filipino coping strategies of 'diskarte' (resourcefulness)
and 'bayanihan' (mutual, collective support) in managing mental health challenges, the
'SikolohiyangPilipino' (Filipino Psychology) movement in the Philippines, the 'kiasu' mindset (fear of
losing out), and traditional Chinese healing practices of 'dang-ki' (consultations with a divine deity)
in Singapore. The contributions all address sustainable development goals in SEA communities,
such as mental health challenges and practices in Indonesia, the Philippines and Singapore; the
marginalization of ethnic minority groups; effects of postcolonialism in the Philippines and Malaysia;
and issues of urbanization, deforestation, and climate change in Malaysia. Some assessed
specifically the effects of the COVID-19 pandemic on SEA populations’ well-being, including
comparisons of COVID-19 stigma and quality of life in Indonesia and the Philippines, the associated
factors of self-harm and suicide ideation among Chinese Indonesians, and the mental health
challenges faced and coping strategies utilized by doctors working in rural areas in the Philippines.
(PsycInfo Database Record (c) 2023 APA, all rights reserved)

Sahn, J. (2023). Our collective good fortune, High Country News. 55: 3-3.
Masra Clamoungou manages a four-acre Seattle-area farm that not only donates fresh vegetables,
helping to address food insecurity in Seattle's Black community, but creates opportunities for new
Black farmers to gain access to land and get started in agriculture. Secadio Sanchez (Diné), a
behavioral health therapist in Salt Lake City, combines traditional healing and modern mental health
practices to help Indigenous clients work through intergenerational trauma from the boarding school
era. Marin Hambley was living in Chico, California, when the Camp Fire broke out. [Extracted from
the article]
Copyright of High Country News is the property of High Country News

Rooney, E. J., et al. (2023). "Integration of traditional therapies for first nations people within western
healthcare: an integrative review." Contemporary Nurse: A Journal for the Australian Nursing Profession
59(4/5): 294-310.
To conduct an integrative literature review to reveal any evidence supportive of the integration of
traditional therapies for First Nations peoples in Australia within a western healthcare model, and to
identify which, if any, of these therapies have been linked to better health outcomes and culturally
safe and appropriate care for First Nations peoples. If so, are there indications by First Nations
peoples in Australia that these have been effective in providing culturally safe care or the
decolonisation of western healthcare practices. Integrative literature review of peer-reviewed
literature. Online databases searched included CINAHL, Medline, Scopus, ScienceDirect
InformitHealth, and ProQuest. Databases were searched for papers with full text available and
published in English with no date parameter set. The PRISMA guidelines were used during the
literature review and the literature was critiqued using the Critical Appraisal Skills tool. Seven
articles met the inclusion criteria and were included in the review. Four articles selected were
qualitative, two used a mixed method design, and one used a quantitative method. Six themes
arose: (i) bush medicine, (ii) traditional healers, (iii) traditional healing practices, (iv) bush tucker, (v)
spiritual healing, and (vi) therapies that connected to cultures such as yarning and storytelling.
There is limited literature discussing the use of traditional therapies in Western healthcare settings.
A need exists to include traditional therapies within a Western healthcare system. Creating a
culturally safer and appropriate healthcare experience for First Nations people in Australia and will
contribute to advancement in the decolonisation of current healthcare models. [ABSTRACT FROM
AUTHOR]

8
Copyright of Contemporary Nurse: A Journal for the Australian Nursing Profession is the property of
Routledge

Raeburn, T., et al. (2023). "How to Use Microhistory Methodology in Mental Health Research." Issues in
Mental Health Nursing 44(1): 71-78.
Incorporating anthropological principles, microhistory is a research methodology useful for exploring
the interplay between ordinary people and social abstractions such as, the market, social systems,
and governments. In this paper, the background and characteristics of microhistory are described,
and a novel six-stage approach for conducting microhistories in mental healthcare is introduced.
Each stage of the process is illustrated using sections from a microhistory focussed on the earliest
recorded case comparison between British colonial mental healthcare and Aboriginal Australian
traditional healing. Microhistory provides a way to uncover new insights about past mental
healthcare, which may contribute to re-conceptualisations of modern-day beliefs and practices.
[ABSTRACT FROM AUTHOR]
Copyright of Issues in Mental Health Nursing is the property of Taylor & Francis Ltd

Porto, A. C. L., et al. (2023). "Medicinal plants vs. conventional medicine: treatment assessments for
indigenous populations." Brazilian Journal of Health & Biomedical Sciences 22(2): 98-105.
Introduction: Although traditional healing practices are important for indigenous populations, access
to modern health care practices is essential to ensure the health of communities as well as the
prevention of diseases and their aggravation. Objective: To examine the acceptance of medication
by the Pitaguary indigenous group, who live in Maracanaú, state of Ceará (CE), Brazil.
Methodology: An observational and descriptive case of the use of natural plants as a medicinal
treatment in the Pitaguary indigenous group, in Maracanaú-CE. The interviews used a
questionnaire adapted from the SATIS-BR scale. Results: The majority of the Pitaguary population
in the interview presented chronic diseases (diabetes or hypertension). Only 13.3% do not follow up
with their community medical doctor. Of the interviewees, 20% use a mix of conventional and herbal
treatments; 67.2% use a non-secure method to identify medication; and 52% suspend use of
conventional drugs in the middle of treatment and replace them with herbal plants recommended by
the village shaman. Discussion: The main strategy when working with indigenous populations ends
up being health education about the use of medicinal plants in association with commercial drugs.
The involvement of community's leaders in the delivery of health ser-vices seems an effective
strategy to promote their understanding about dual use of medicinal plants and western drugs for
chronic diseases. Conclusion: A culturally sensitive approach that takes into account indigenous
traditions and beliefs should be used to improve medication adherence within indigenous groups.
[ABSTRACT FROM AUTHOR]
Copyright of Brazilian Journal of Health & Biomedical Sciences is the property of Editora da Universidade
do Estado do Rio de Janeiro (EdUERJ)

Pomerville, A., et al. (2023). "Behavioral health services in Urban American Indian Health Programs:
Results from six site visits." Journal of community psychology 51(7): 2618-2634.
This study explores behavioral health services for American Indians and Alaska Natives (AIANs) at
six Urban Indian Health Programs (UIHPs). Interviews and focus groups with clinicians and staff
inquired about behavioral health treatment available, service needs, client population, and financial
and staffing challenges. Resulting site profiles were created based on focused coding and
integrative memoing of site visit field notes and respondent transcripts. These six UIHPs evidenced
diversity across multiple facets of service delivery even as they were united in their missions to
provide accessible and effective behavioral health treatment to urban AIAN clients. Primary
challenges to service provision included heterogenous client populations, low insurance coverage,
limited provider knowledge, lack of resources, and incorporation of traditional healing. Collaborative
research with UIHPs harbors the potential to recognize challenges, identify solutions, and share
best practices across this crucial network of health care sites for improving urban AIAN well-being.
(© 2023 Wiley Periodicals LLC.)

9
Pomerville, A., et al. (2023). "Behavioral health services for urban American Indians and Alaska Natives: A
thematic analysis of interviews with 10 program directors." Psychological Services 20(4): 962-972.
Urban Indian Health Programs (UIHPs) are one of the primary sources of government-funded
health care for the millions of American Indian and Alaskan Native (AI/AN) people living in urban
areas. The goal of this study is to better understand what services are available at UIHPs and how
resources are being used to support these services. Semistructured interviews with behavioral
health directors at 10 UIHPs were reported, transcribed, and thematically analyzed to address this
knowledge gap. Our analysis indicates that UIHP behavioral health services were broad,
encompassing numerous commitments that extend far beyond purely psychotherapeutic
interactions and interventions to the periphery of behavioral health. An accurate accounting of
behavioral health services at UIHPs must consider not only the ways that these services are
shaped by distinctive visions to provide Indigenous cultural education and traditional healing, but
also by expansive commitments to offering a full range of social services, case management, and
community building under the broad umbrella of behavioral health. Implications of these findings
include the need for additional funding for UIHPs, greater sponsorship of pathway training programs
for AI/ANs in the mental health professions to increase the availability of AI/AN providers, future
expansion of traditional healing practices, and direct empirical observation of behavioral health
service delivery. (PsycInfo Database Record (c) 2023 APA, all rights reserved)
Urban Indian Health Programs (UIHPs) are one of the primary sources of government-funded health care
for millions of American Indian and Alaskan Native people living in urban areas. Based on
interviews with behavioral health directors at 10 UIHPs, we found that behavioral health services
were broadly conceived yet underresourced, encompassing distinctive visions to provide
Indigenous cultural education and traditional healing as well as a full range of social services that
were ill-supported by existing resources. (PsycInfo Database Record (c) 2023 APA, all rights
reserved)

Osazuwa, S. and R. Moodley (2023). "'Will there be a willingness to actually engage with it?': Exploring
attitudes toward culturally integrative psychotherapy among Canada’s African community." Journal of
Psychotherapy Integration 33(1): 68-85.
The added focus on health equity and multiculturalism discourses in applied psychology and
scholarship has sparked new interest in exploring how traditional healing systems could improve
the well-being of culturally diverse groups through culturally integrated healing systems. While
emerging developments add credibility to longstanding practices, it is essential to recognize
elements of cultural hegemony and Anti-Black racism that influence Western value systems and
validation hierarchies. Acknowledging the tumultuous relationship shared by Africa and the West,
this research used a postcolonial framework to explore how Canada’s African community might
respond to efforts to culturally integrate African healing traditions (AHT) and Western
psychotherapeutic systems. Semi-structured interviews with 10 participants were analyzed using a
critical approach informed by constructivist grounded theory methodology. While most participants
viewed the therapeutic integration efforts as beneficial to the African community, the results showed
that several underlying internal and external resistance factors could impact how the community
receives and engages with the intervention. Drawing attention to the realities faced by Canada's
African community, the findings begin to address some of the compounding factors impeding
mental health access and equity advancements for the African community in Canada. This research
also adds to discourses relevant to multiculturalism, critical theory, decoloniality and social justice in
applied psychology and other related disciplines. (PsycInfo Database Record (c) 2023 APA, all
rights reserved)
The present study addresses the limited research exploring how the African community would receive and
engage with psychological treatments that involve healing traditions and belief systems indigenous
to Africa. Its findings seek to help researchers, clinicians, and intervention developers resolve
health inequity issues by addressing various access and retention barriers identified by members of
this ethnic community. Likewise, it contributes to the emerging discussions about culturally
integrative treatment by offering perspectives informed by interdisciplinary discourses. (PsycInfo
Database Record (c) 2023 APA, all rights reserved)

10
在应⽤⼼理学中 对健康公平和多元⽂化话语的额外关注 和学术激发了对于传统治疗系统如何可以通过⽂化
融合的治疗系统来改善⽂化多元群体健康状态的探索兴趣。虽然新的发展增加了⻓期做法的可信度，
必须辨识⽂化霸权和影响⻄⽅价值体系和验证等级的反⿊⼈种族主义的元素。在承认⾮洲和⻄⽅共同
的动荡关系的情况下，本研究采⽤后殖⺠的框架去探讨了加拿⼤⾮裔族群是如何对在那些⽂化上整合
⾮洲治疗传统 (AHT) 和⻄⽅⼼理治疗的努⼒做出应对的。本研究运⽤了以建构主义为基础的理论⽅
法论为基础的⽅法对 10 名参与者的半结构化访谈进⾏了分析。虽然⼤多数 参与者认为咨询治疗整合
的⼯作对⾮裔族群有益，结果表明，⼏个潜在的内、外部阻⼒ 因素可能会影响这个族群如何接受并
且参与⼲预。本研究结果注意到了加拿⼤⾮裔族群⾯临的现实，也开始解决⼀些阻碍加拿⼤⾮裔族群
对精神健康资源的获取和公平进步的复合因素。本项研究也为多元⽂化主义、批判理论、⾮殖⺠主义
，和社会正义在应⽤⼼理学以及其他相关学科的增加相关讨论。 (PsycInfo Database Record (c)
2023 APA, all rights reserved)
El enfoque agregado de equidad en salud y discursos multiculturalismo en psicología aplicada y becas ha
despertado un nuevo interés en explorar cómo los sistemas tradicionales de curación podría
mejorar el bienestar de grupos culturalmente diversos a través de sistemas de curación
culturalmente integrados. Si bien los desarrollos emergentes agregan credibilidad a las prácticas
de larga data, es fundamental reconocer los elementos de hegemonía cultural y racismo antinegro
que influyen los sistemas de valores occidentales y las jerarquías de validación. Reconociendo el
relación tumultuosa compartida por África y el Occidente, esta investigación utilizó un marco
poscolonial para explorar cómo la comunidad africana de Canadá podría responder a los esfuerzos
para integrar culturalmente las tradiciones curativas africanas y los sistemas psicoterapéuticos
occidental. Se analizaron entrevistas semiestructuradas con 10 participantes utilizando un enfoque
crítico basado en la metodología de la teoría fundamentada constructivista. Mientras que la
mayoría de los participantes vieron los esfuerzos de integración terapéutica como beneficiosos
para la comunidad africana, los resultados mostraron que varios factores de resistencias internas y
externas subyacentes podrían afectar la forma en que la comunidad recibe y se involucra con la
intervención. Llamando la atención sobre las realidades que enfrenta la comunidad africana de
Canadá, los hallazgos comienzan a señalar algunos de los factores agravantes que impiden el
acceso a la salud mental y avances de equidad para la comunidad africana en Canadá. Esta
investigación también se suma a discursos relevantes para el multiculturalismo, la teoría crítica, la
decolonialidad y la justicia social en psicología aplicada y otras disciplinas afines. (PsycInfo
Database Record (c) 2023 APA, all rights reserved)

Oneha, M. F., et al. (2023). "Ho'oilina Pono A'e : Integrating Native Hawaiian Healing to Create a Just
Legacy for the Next Generation." Hawai'i journal of health & social welfare 82(3): 72-77.
Native healing practitioners have been incorporated into health centers serving large populations of
Kānaka 'Ōiwi (Native Hawaiians). However, no studies have examined their impact. A community
based participatory research study at Waimanalo Health Center from 2017 to 2019 examined the
added value of integrating native healing practices into primary care, including whether there is
acceptability of the integration, cultural connectedness due to integration, and empowerment for
patients, providers, and staff. Semi-structured interviews were conducted by the research team with
24 patients, providers and staff, and community residents. Through content analysis, 5 themes
emerged. The integration of native healing practices provides an alternative to western medicine,
recalls ancestral knowledge, focuses on the whole person, generates increased disclosure leading
to behavior change, and is central to a decolonizing process. The findings support the integration of
native healing practices providing added value in primary care. (©Copyright 2023 by University
Health Partners of Hawai‘i (UHP Hawai‘i).)

11
Middelton-Moz, J., et al. (2023). "Indigenous trauma and resilience: pathways to 'bridging the river' in social
work education." Social Work Education 42(7): 968-985.
The traumatic effects of colonization on generations of Indigenous peoples and communities are
referred to as intergenerational trauma. Alongside intergenerational effects of trauma experienced
by Indigenous peoples and cultures across the globe is the capacity for individual and collective
resilience, whereby an individual has good life outcomes despite having been subjected to
situations with a high risk of emotional and/or physical distress. In North America and globally there
have been calls to action for social work to find pathways toward reconciliation with Indigenous
peoples. The purpose of this paper is to share the conceptual foundations of an innovative Master
of Social Work program, currently in its sixth year. The program was designed to bridge Indigenous
worldviews and social work by: creating links in the curriculum between neuroscience research in
Western treatment modalities and Indigenous/traditional healing practices throughout the globe;
fostering communication among all age groups; developing respect, kindness, and communication
across all races; uncovering resiliency in understanding intergenerational trauma; understanding
attachment difficulties created through colonization and rebuilding support systems; and creating
learning objectives that address wellness. The objective is to prepare social workers to work with
individuals, families and communities across the globe affected by intergenerational trauma.
[ABSTRACT FROM AUTHOR]
Copyright of Social Work Education is the property of Routledge

Manson, E., et al. (2023). "Indigenous Voices in Psychedelic Therapy: Experiential Learnings from a
Community-Based Group Psychedelic Therapy Program." Journal of Psychoactive Drugs 55(5): 539-548.
Novel and traditional psychedelic medicines are attracting interest as potential treatments of mental
illness. Before psychedelic therapies can be made available in culturally safe and effective ways to
diverse peoples, the field must grapple with the complex legacies of colonialism and ongoing
clashes between biomedical and Indigenous Ways of Knowing. This article presents results of a
pilot program offering group-based therapy augmented by three sessions of ketamine at a
psychedelic dose, for a group of Indigenous participants. This unique project was undertaken in
partnership between Roots to Thrive and the Snuneymuxw First Nation to assess this approach's
effectiveness and safety for Indigenous peoples. Thematic analysis of qualitative interviews and
anonymous feedback received throughout the program from eight participants and two Elders
provided rich information on participant motivations, perceived barriers, appreciated and beneficial
aspects of the program, and the psychedelic experiences, as well as important directions for further
improvement. In addition to challenges, participants attributed significant benefits to the program
while highlighting the importance of the involvement of Indigenous team members, the incorporation
of traditional approaches to healing, and the cultivation of open and authentic relationships between
group participants and facilitators. We discuss important lessons learned and the essential work of
reconciliation in, and beyond, psychedelic therapies. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Psychoactive Drugs is the property of Routledge

Manitowabi, D. (2023). "The Healing Path: reconciling the attempt to eliminate Indigenous healing in
Canada." Canadian Medical Association Journal (CMAJ) 195(12): E455-E456.
Together, they offered methadone and buprenorphine-naloxone treatment along with case
management, counselling, ongoing consultation and an option for traditional healing.[8],[9] Within
18 months, the Sunrise Clinic faced a major obstacle. The remaining patients were transferred to a
clinic in Sudbury, Ontario (a 2-hour drive).[7] Wikwemikong leadership sought a more acceptable,
local solution for their residents. Canadian health care systems have failed to recognize that
traditional healing practices and ceremonies are central to Indigenous culture and identity.
[Extracted from the article]
Copyright of Canadian Medical Association Journal (CMAJ) is the property of CMA Impact Inc.

Loizaga-Velder, A., et al. (2023). "Therapeutic Effects of Ceremonial Ayahuasca Use for Methamphetamine
Use Disorders and Other Mental Health Challenges: Case Studies in an Indigenous Community in Sonora,
Mexico." Journal of Psychoactive Drugs 55(5): 549-557.

12
 This paper describes three case studies from an outpatient intercultural therapeutic program
founded and run by Yaqui health professionals and traditional healers to serve members of the
Yaqui tribe residing in Sonora, Mexico. This pilot therapeutic program has been designed
specifically for Indigenous individuals, incorporating the ceremonial use of naturally derived
psychedelics in addressing substance use disorders and other mental health issues. The program
employs a community-based approach, integrating various traditional Indigenous healing practices
like the sweatlodge (temazcal), medicinal plant preparations, and the ritualistic use of selected
psychedelics from natural sources (such as ayahuasca, peyote, and secretions from Incilius
alvarius). These approaches are complemented by culturally attuned group and individual
psychotherapy sessions, as well as group sports, community meals, collaborative construction
efforts for a permanent clinical infrastructure, and cultural engagements such as art, crafts, and
collective music. To evaluate the program's efficacy, safety, and cultural implications, an ongoing
observational study is being conducted by an international team of researchers. The preliminary
results demonstrate therapeutic progress and improved psychometric outcomes observed in the
three case studies presented, indicating promise for this intercultural therapeutic intervention.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Psychoactive Drugs is the property of Routledge

Lee, B.-O. (2023). "Journeying through different mythic worlds: The healing story of Jing." International
Perspectives in Psychology: Research, Practice, Consultation 12(2): 96-111.
The global mental health movement (GMHM) seeks to close the treatment gap in low- and middle-
income countries including those in Southeast Asia. However, the GMHM has been criticized for its
overemphasis on a Eurocentric approach to mental health care, ignoring the diversity of knowledge
and resources in local communities. Given the pluralistic health care systems in most Southeast
Asian countries, people may utilize both Indigenous healing and Western mental health services.
Therefore, indigenous healing systems can be integrated into mental health care to offer additional
resources to local people to cope with emotional distress. Using a single case study approach, this
article aims to explore the therapeutic aspects of indigenous healing systems relevant to mental
health care. The case is about Jing, a Chinese woman who simultaneously consulted psychiatrists,
a dang-ki (Chinese shaman/spirit medium), and a traditional Chinese medicine physician in
Singapore. I attempt to answer three questions. First, what is Jing’s experience of seeking help
from different forms of healing systems? Second, what are the therapeutic aspects of indigenous
healing systems relevant to mental health care? Third, what are the challenges for reconciling the
experiential truth with the empirical truth? Based on her narrative, although these healing systems
were structured in different mythic worlds and explanatory models, Jing found all of them helpful
without experiencing any cognitive dissonance. This may be because she did not passively respond
to the treatments but actively negotiated her expectations with the healers, constructed meanings,
and adopted a pragmatic attitude to meet her needs. (PsycInfo Database Record (c) 2023 APA, all
rights reserved)
Impact and Implications:—Mental health care in most Southeast Asian societies is structured in Western
psychological and psychiatric paradigms, which may not be consistent with local worldviews. Since
people may utilize both Indigenous healing and (Western) mental health services, Indigenous
healing concepts can be integrated into mental health care to provide people with additional or
alternative resources to cope with emotional distress (SDG3.4). (PsycInfo Database Record (c)
2023 APA, all rights reserved)

Kumar, M., et al. (2023). "Transgressing Narrative Boundaries: Exploring How Indigenous Faith—Healing
Rituals from Kerala Move Beyond the Limitations of Narrative Therapy." Psychological Studies 68(3): 281-
290.
This paper focuses on two indigenous healing rituals from Kerala, the South- Western state of India.
The first one is uzhinjuvāngal, a ritual of warding off evil spirits. It is practised as part of the
mantravāda healing tradition, at pūṅkuṭil mana, an ancestral house belonging to brahmin priests.
The second is, gaddika, a ritualistic art form practised as part of ritual healing by the Aṭiyān, a
scheduled tribal community residing in the Wayanad district of Kerala. These faith healing practices

13
 are conducted complementary to biomedical treatments and provide relief to patients. This must be
understood in their rich cultural context. As an alternative to modern medicine, unique traditional
healing rituals are used to provide specific treatments based on the antiquity and integrity of beliefs
and practices. Significant aspects including phenomenological and narrative influences which
contribute to the efficacy of these practices were observed from ethnographic data collection after
the emerging narratives were analysed thematically. Certain similarities can be found between
narrative therapy and how these faith-healing practices employ narratives. Deriving from primary
research, this paper argues that these practices go beyond the limitations of narrative therapy,
employing metaphors, embodied ritualistic experiences and fictive imagination. [ABSTRACT FROM
AUTHOR]
Copyright of Psychological Studies is the property of Springer Nature

Kambuga, E. E. and Y. A. Arcelay-Rojas (2023). "Urban American Indian Experiences: Living With Type 2
Diabetes Mellitus." Journal of Social, Behavioral & Health Sciences 17(1): 91-108.
This qualitative interpretive study aimed to describe the experiences of 13 American Indians living
in urban settings and their use of traditional healing and biomedical health services for type 2
diabetes. Urban American Indian adults living in the United States who used traditional healing and
biomedical health services for type 2 diabetes were recruited for the study through purposive
sampling, including snowball sampling. Thirteen participants completed semi-structured interviews.
Participants reported positive experiences and barriers to traditional healing and Western
biomedical services. They also discussed feelings of disorientation when diagnosed at a young age
with type 2 diabetes but self-empowerment as an adult. Participants felt disconnected from their
tribal community and identified inaccessibility and lack of communication as barriers to using
traditional healing practices. Participants noted access and convenience to biomedicine as a reason
to use it and the services provided within the system. They also identified barriers to biomedicine,
such as short consultation time, costs, and lack of rapport or communication. Implications for
positive social change include improving awareness and understanding of healthcare providers and
educators regarding urban American Indian populations’ health needs and being able to implement
better-informed health programs for them. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Social, Behavioral & Health Sciences is the property of Walden University, LLC

Isaacson, M. J., et al. (2023). "Prayer as Sacred Energy: Spiritual Care for Great Plains American Indians
with Cancer (Sci246)." Journal of Pain & Symptom Management 65(5): e665-e665.
1. Describe the impact of colonialism on American Indian traditional spirituality practices. 2.
Examine opportunities for clinicians to integrate traditional healing practices alongside Western
medicine throughout the cancer journey. American Indians are more adversely affected by cancer
than their White counterparts. Poorer outcomes are linked to colonialism, culturally unresponsive
health care, and systemic racism. The American Indian cancer journey includes family, friends, the
community, and traditional healing practices and prayers. This collective cancer journey creates
tension between American Indian and non-Native clinicians and can result in spiritual distress
potentially negatively impacting American Indian's cancer outcomes. This presentation will share
American Indian cancer survivors, family caregivers, and tribal leaders and healers' perspectives on
spirituality and quality of life while on the cancer journey. Our team consisting of interdisciplinary
American Indian and non-American Indian members employed community-based participatory
research and Indigenous methodologies, where through talking circles and interviews, we heard
American Indian cancer survivors, caregivers, and tribal leaders and healers' stories of the critical
importance of spirituality while on the cancer journey, particularly at end of life. Thematic analysis
identified four major themes aligning with spirituality: (1) the chasm of colonialism, (2) coexistence
of traditional and Christian religions, (3) calling the Spirit back, and (4) prayer as sacred energy.
American Indians deserve health care that respects and integrates their cultural practices. It is
crucial that clinicians caring for American Indians with cancer seek to understand their patients'
spiritual beliefs about disease treatment, management, and death and work to support quality of life
throughout their cancer journey. As society recognizes the systemic racism inherent in our
healthcare systems, it is increasingly important to dismantle cultural clashes and bias for all

14
 patients, particularly for American Indians, who have long suffered from poorer cancer outcomes.
Sharing the perspectives of American Indian cancer survivors, caregivers, and tribal leaders and
healers specific to spirituality is a first step in promoting culturally responsive humble care.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Pain & Symptom Management is the property of Elsevier B.V.

Hirchak, K. A., et al. (2023). "Centering culture in the treatment of opioid use disorder with American Indian
and Alaska Native Communities: Contributions from a National Collaborative Board." American Journal of
Community Psychology 71(1/2): 174-183.
American Indian/Alaska Native (AI/AN) communities are disproportionally impacted by the opioid
overdose epidemic. There remains a dearth of research evaluating methods for effectively
implementing treatments for opioid use disorder (OUD) within these communities. We describe
proceedings from a 2-day Collaborative Board (CB) meeting tasked with developing an
implementation intervention for AI/AN clinical programs to improve the delivery of medications to
treat OUD (MOUD). The CB was comprised of Elders, cultural leaders, providers, individuals with
lived experience with OUD, and researchers from over 25 communities, organizations, and
academic institutions. Conversations were audio-recorded, transcribed, and coded by two academic
researchers with interpretation oversight provided by the CB. These proceedings provided a
foundation for ongoing CB work and a frame for developing the program-level implementation
intervention using a strength-based and holistic model of OUD recovery and wellbeing. Topics of
discussion posed to the CB included engagement and recovery strategies, integration of extended
family traditions, and addressing stigma and building trust with providers and clients. Integration of
traditional healing practices, ceremonies, and other cultural practices was recommended. The
importance of centering AI/AN culture and involving family were highlighted as priorities for the
intervention. Highlights: Findings inform the future integration of a holistic approach to opioid
treatment for Indigenous people. Integration of traditional healing practices, ceremonies, and other
practices was recommended. Guidance was provided for implementation studies conducted in
partnership with Indigenous communities. [ABSTRACT FROM AUTHOR]
Copyright of American Journal of Community Psychology is the property of Wiley-Blackwell

Hazarika, K. and U. Barua (2023). "Ethnomedicinal Knowledge and Practices: A Study among the Khamtis
of Assam." Antrocom: Online Journal of Anthropology 19(1): 371-376.
Ethnomedicine refers to the traditional healing system which is closely related to nature and
indigenous knowledge of people. Indigenous knowledge is characterised by the fact that it is oral
and exists only in the minds of the people. It is shared through generations to generations orally.
Documenting ethnomedicines as an integral part of indegenous knowledge system is an important
task. Tribal population are well known for having a close relationship with the nature. Khamti people
are no exception to that. They are aware of the ways of healing that can be avail locally. In the
present time, when people rely mostly on modern healthcare system, ethnomedicines show a
different way out to the diseases. This paper attempts to document the ethnomedicinal knowledge
and practices of the Khamti tribe of Assam which include their ethno-zoologic, ethno-botanic and
supernatural practices to follow the healing system. [ABSTRACT FROM AUTHOR]
Copyright of Antrocom: Online Journal of Anthropology is the property of Antrocom Onlus

Haeny, A. M., et al. (2023). "Investigating the associations of acute psychedelic experiences and changes
in racial trauma symptoms, psychological flexibility, and substance use among People with Racial and
Ethnic Minoritized Identities in the United States and Canada." Journal of Substance Use & Addiction
Treatment 149: N.PAG-N.PAG.
Evidence suggests that psychedelics may serve as a therapeutic approach to reduce substance
use; however, people with racial and ethnic minoritized (REM) identities are often excluded from
this research. We investigated whether psychedelic use affects other substance use among REM
people and whether perceived changes in psychological flexibility and racial trauma mediates this
association. REM people in the United States and Canada (N = 211; 32 % Black, 29 % Asian, 18 %
American Indian/Indigenous Canadian, 21 % Native Hawaiian/Pacific Islander; 57 % female; mean
15
 age = 33.1, SD = 11.2) completed an online survey retrospectively reporting their substance use,
psychological flexibility, and racial trauma symptoms 30 days before and after their most
memorable psychedelic experience. Analyses showed a significant perceived reduction in alcohol
(p <.0001, d = 0.54) and drug use (p =.0001, d = 0.23) from before to after the psychedelic
experience. Preliminary associations found perceived reductions in racial trauma symptoms were
associated with perceived reductions in alcohol use and this association varied by race, dose,
ethnic identity, and change in depressive symptoms. Specifically, Indigenous participants
experienced greater perceived reductions in alcohol use relative to participants who identified as
Asian, Black, or other. Those who took a high dose of psychedelics experienced greater perceived
reductions in alcohol use relative to those who took a low dose. Participants with a stronger ethnic
identity and those with a perceived reduction in depressive symptoms experienced a perceived
reduction in alcohol use. Serial mediation indicated a perceived increase in psychological flexibility
and reduction in racial trauma symptoms mediated the association between acute psychedelic
effects and perceived reductions in alcohol and drug use. These findings suggest that psychedelic
experiences may contribute to an increase in psychological flexibility and reduction in racial trauma
symptoms and alcohol and drug use among REM people. REM people have been largely excluded
from psychedelic treatment research even though psychedelic use is considered a traditional
healing practice in many communities of color. Longitudinal studies of REM people should replicate
our findings. • Psychedelic treatment may reduce mental health and substance use problems. •
People of Color (POC) are underrepresented in psychedelic research. • We investigated the impact
of psychedelics on substance use outcomes among POC. • Psychedelic use was associated with
reductions in alcohol and other drug use. • Racial trauma symptoms and psychological flexibility
were significant mediators. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Substance Use & Addiction Treatment is the property of Pergamon Press - An
Imprint of Elsevier Science

Graham, S., et al. (2023). "First Nations, Inuit and Métis Peoples Living in Urban Areas of Canada and
Their Access to Healthcare: A Systematic Review." International journal of environmental research and
public health 20(11).
In Canada, approximately 52% of First Nations, Inuit and Métis (Indigenous) peoples live in urban
areas. Although urban areas have some of the best health services in the world, little is known
about the barriers or facilitators Indigenous peoples face when accessing these services. This
review aims to fill these gaps in knowledge. Embase, Medline and Web of Science were searched
from 1 January 1981 to 30 April 2020. A total of 41 studies identified barriers or facilitators of health
service access for Indigenous peoples in urban areas. Barriers included difficult communication with
health professionals, medication issues, dismissal by healthcare staff, wait times, mistrust and
avoidance of healthcare, racial discrimination, poverty and transportation issues. Facilitators
included access to culture, traditional healing, Indigenous-led health services and cultural safety.
Policies and programs that remove barriers and implement the facilitators could improve health
service access for Indigenous peoples living in urban and related homelands in Canada.

Findlay, D. (2023). "Gathering our medicine: strengthening and healing kinship and community."
AlterNative: An International Journal of Indigenous Peoples 19(2): 356-365.
This article considers the terms culture and healing, critiques perpetuation of colonizing
perspectives in conventional trauma-informed mental health approaches, and introduces Gathering
Our Medicine, an innovative community framework created by Sḵwx̱wú7mesh (Squamish; Coast
Salish Peoples Indigenous to the lands of Southern British Columbia, Canada) practitioner Denise
Findlay in response to the need for decolonial approaches to mental health for Indigenous
communities throughout British Columbia, Canada. The framework encourages re-imagining
healing and mental health practices through values such as lateral kindness that draw from distinct
traditional Indigenous philosophies, ontologies, and epistemologies. By revitalizing and centring
distinctive traditional knowledges about actualization, transformation, and healing, the framework
provides a role for allies that disrupts the impulse to deny culpability that Indigenous scholar Susan
Dion calls the perfect stranger position. Findlay provides an alternative—the imperfect friend —

16
 drawing on kinship practices as effective indirect praxis for collective healing and well-being,
transforming the distanced expert into engaged community member. [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

El-Mernissi, Y., et al. (2023). "Indigenous Knowledge of the Traditional Use of Aromatic and Medicinal
Plants in Rif Mountains Ketama District." Evidence-based Complementary & Alternative Medicine (eCAM):
1-16.
Background. Medicinal plants have long played an integral role in traditional healing systems and
are crucial for meeting primary healthcare needs. This study aimed to investigate the use of
medicinal plants in phytotherapy in the Ketama region of Northern Morocco. Methods.
Ethnobotanical data and ancestral knowledge regarding plants were collected through a field survey
conducted from August 2019 to July 2021. The data were gathered using a standardized
questionnaire, as well as through semistructured interviews and focus groups. Various
ethnobotanical indices were applied to analyse the information collected. Results. A comprehensive
inventory identified a total of 81 plant species, belonging to 40 families and 65 genera. These
species are used primarily to treat a variety of diseases. Notably, digestive disorders ranked first
among the diseases treated, with an ICF value of 0.618. Rosmarinus officinalis L., Thymus
serpyllum L., and Origanum compactum Benth exhibited the highest UV values among medicinal
plants. Leaves were the most used part of the plant part (50.28%), and the decoction method was
the most recommended preparation, with oral administration being the preferred mode of
application of the remedy. Conclusion. The Ketama region boasts a rich abundance of medicinal
and aromatic plants, as evident from the quantitative analysis highlighting the significant usage of
Rosmarinus officinalis L., Thymus serpyllum L., and Origanum compactum Benth. by the local
population. However, further research in the form of pharmacological studies is necessary to
validate their therapeutic effects. [ABSTRACT FROM AUTHOR]
Copyright of Evidence-based Complementary & Alternative Medicine (eCAM) is the property of Hindawi
Limited

Dwivedi, R., et al. (2023). "Mapping of traditional healthcare providers and their healing approaches in a
tribal community of district Sirohi, Rajasthan." Journal of family medicine and primary care 12(6): 1150-
1157.
Introduction: Traditional applications of medicinal plants in healthcare practices provide indication to
new therapeutic concepts; hence, their relevance is highly recognized. The objective of the study
was to map the traditional healers from the aspirational district and scientific documentation of their
healing practices to treat various diseases.; Method: This was community-based study in tribal
subpopulation zone of district Sirohi. The data was collected through field survey and interviews of
tribal healers by using semi-structured questionnaire.; Result: We identified 1015 tribal healers
(68% male and 32% female), and all belong to Bhil, Meena, and Garasia communities of district
Sirohi. The mean age was 60.45 ± 16.56 years, 82.6% healers were uneducated, and 12.6% had
primary education, while 1.2% were graduates. Tribal healers act as primary point of care for tribal
community and practiced various treatment modalities including herbal healing (32.7%), diviners
(28.9%), child birth attendant (24.7%), and bone setters (13.7%). We recorded 88 herbal healing
practices from tribal communities of district Sirohi and scientifically documented. The common
diseases treated by tribal healers included wound healing, skin infection, fever, arthritis, pain,
diarrhea, cough, and cold. The Fabaceae family was credited with highest number (17%) of plants
used by herbal healers. It was also noted that some of the plants used for medicinal purpose are
endangered and overexhausted.; Conclusion: Ethnopharmacological data is the foundation for
further validation and value addition of herbal healthcare practices. The mapping of indigenous
knowledge holders and scientific documentation of their knowledge might be a crucial step for
providing clue regarding new therapeutic molecules.; Competing Interests: There are no conflicts of
interest. (Copyright: © 2023 Journal of Family Medicine and Primary Care.)

17
Deb Roy, A., et al. (2023). "The Tribal Health System in India: Challenges in Healthcare Delivery in
Comparison to the Global Healthcare Systems." Cureus 15(6): e39867.
The tribal health system in India faces unique challenges in comparison to non-tribal health in the
nation and global healthcare systems. The tribal health issues are distinct due to the diverse socio-
cultural practices, rituals, customs, and languages of the tribal communities. Despite commendable
efforts, there are several obstacles that hinder the successful delivery of healthcare services to
these underserved populations. These challenges include geographical remoteness and limited
infrastructure, language, and cultural barriers; scarcity of healthcare professionals; socioeconomic
disparities; and the need for cultural sensitivity and integration of traditional healing practices.
Overcoming these challenges requires collaborative efforts between the government, medical
specialists, and the indigenous tribes themselves. By addressing these obstacles, it is possible to
enhance the accessibility, quality, and cultural appropriateness of healthcare services for tribal
groups, leading to improved health outcomes and reduced health inequalities.; Competing Interests:
The authors have declared that no competing interests exist. (Copyright © 2023, Deb Roy et al.)

Cruz, K. A. (2023). "Micro-Erasures: How an "Evidence-Based" Violence Intervention with Indigenous

Youth Advances Cultural Genocide." American Indian Quarterly 47(1): 1-25.
In this case study of an evidence-based violence intervention with Indigenous youth in the
southwestern United States, Cruz examines four different types of what he calls "micro-erasures":
individual-level interactions that correct, pathologize, punish, or otherwise supplant Indigenous
ways of being with the taken-for-granted norms of settler society. Using critical realist theory-
grounded methods, he demonstrates how these micro-level practices advance the colonial crimes
of cultural imperialism and cultural genocide in often subtle and unconscious ways. To rectify the
harms caused by these practices, recommendations for both healing and liberation (beyond
traditional Marxism) are discussed. [ABSTRACT FROM AUTHOR]
Copyright of American Indian Quarterly is the property of University of Nebraska Press

Baumann, D. F. (2023). "Thrivance is My Identity: Moving Beyond Survival." Journal of Ethnic & Cultural
Studies 10(4): 1-12.
In this article I explore the significance of ancestral homelands to Blackfeet identity. Through the
analysis of Blackfeet stories and our historical and on-going fight for land sovereignty I examine the
entanglements of settler colonial formations and ideologies within Indigenous communities without
reinforcing a problematic "plight of the Indian" logic. While the information presented here may
contain some elements of pain, the focus centers on pushing beyond a theory of survivance to a
theory of thrivance, emphasizing an understanding of our own Blackfeet ways-of-knowing and
practices. A thrivance focus is important as it moves beyond a statement of survival to a statement
of "we are here, we are productive, and we continue to thrive and contribute to today's world." In
addition, thrivance accentuates the importance of ancestral homelands and traditional practices to
healing and a positive sense of Indigenous identity and dignity. This emphasis on Blackfeet identity
contributes to Native American studies, ethnic studies, and settler colonial studies; but most
importantly it offers the hope of understanding through reintroducing a positive Indigenous identity,
thus encouraging more balanced and harmonious communities. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnic & Cultural Studies is the property of Center for Ethnic & Cultural Studies
(CECS)

Ayala, M. B. (2023). "Walking, Sensing, Knowing: An Ethnography on Foot Around Forest Biosecurity
Interventions in Te-Ika-ā-Māui." Knowledge Cultures 11(1): 260-281.
Walking has gained prominence in social sciences as a source of inspiration for scholarly narratives
and methodological experimentation with embodied ways of knowing. Walking across biosecurity
research facilities and declining forests has been an essential part of the fieldwork that informed my
doctoral research and this article. My steps followed those of the experts in forest pathology or
traditional Māori healing, involved in the research and management of microorganism-induced plant
diseases in Te-Ika-a-Māui (Aotearoa|New Zealand). Whether we looked at the progress of
phosphite treatments, the attempts to reproduce the infection within controlled settings, the fatal

18
 evolution of the disease in the wild, or the discharge of tree patients treated with an experimental
rongoā, my companions directed my attention toward different aspects of a shared reality. This
article discusses some of the ways in which biosecurity in Aotearoa is being shaped by the
cohabitation of science and mātauranga Māori. Walking around, I argue that social scientists must
adjust their pace and attune their methods to better account for increasing and overlapping socio-
environmental emergencies. [ABSTRACT FROM AUTHOR]
Copyright of Knowledge Cultures is the property of Addleton Academic Publishers

Asamoah, G. D., et al. (2023). "Exploring Indigenous Traditional Healing programs in Canada, Australia,
and New Zealand: A scoping review." Explore (New York, N.Y.) 19(1): 14-25.
Objective: To explore and catalog ways Indigenous Traditional Healing practices are supported
within the mainstream healthcare system through policies and programs in Canada, Australia, and
New Zealand.; Data Sources: A scoping review was conducted, guided by the PRISMA extension
for Scoping Reviews. Databases for sources of information include CINAHL, Medline, Embase,
Web of Science, Public Health ProQuest, Global Health EBSCO, iPortal, and grey literature.; Study
Selection: 2 reviewers screened the titles and abstracts of the studies for inclusion against the
selection criteria independently. Studies that met the inclusion criteria were transferred to
Covidence for further abstract and full-text review.; Data Extraction: Of a total of 2,017 articles
identified, 22 met the inclusion criteria for data extraction for this scoping review. Data items
extracted include study title, authors, year of publication, publication type, publication source,
support policy or program, health system or service, Indigenous Traditional Healing practices, and
significant findings.; Data Synthesis: 2 categories emerged from the analysis of the source of
evidence. That is, healthcare systems and services with programs and policies supporting
Indigenous Traditional Healing practices, and ways Indigenous Traditional Healing was adopted
and utilized within the identified support programs.; Conclusions: This study demonstrated the
various ways Indigenous Traditional Healing practices are supported within the mainstream
healthcare systems in Canada, Australia, and New Zealand. Indigenous Traditional Healing
practices can be utilized as either the primary choice of treatment, to support Western biomedical
treatment or through the adoption of Indigenous Traditional knowledge within the mainstream
healthcare system. (Copyright © 2022. Published by Elsevier Inc.)

Arcaro, G., et al. (2023). "Preclinical Trial of Ocotea puberula (Rich.) Nees ("Canela-Guaicá") in Wound
Healing: Validation of a Traditional Medicine Practice Used by Indigenous Groups in Southern Brazil."
Evidence-based complementary and alternative medicine : eCAM 2023: 3641383.
Background: "Canela-guaicá," "guaicá," or "canela-sebo" [ Ocotea puberula (Rich.) Nees] is a
native species that is traditionally used by Kaingang indigenous groups for wound healing in
southern Brazil. The aim of this study was to extract the mucilage from O. puberula barks, perform
its phytochemical and physicochemical characterization, and investigate its healing potential.;
Methods: A murine wound model was used as a preclinical trial for authentication of the traditional
knowledge from Kaingang indigenous communities.; Results: Alkaloids and polysaccharides were
identified by usual qualitative reactions and Fourier-transform infrared spectroscopy. This natural
product showed thermal stability and pseudoplastic properties that were considered suitable for the
intended use. A higher initial exacerbation of inflammatory response after 7 days, an improved
angiogenesis after 14 days, and an increased wound shrinkage after 21 days were statistically
significant for the "canela-guaicá" bark extract in the preclinical trial when compared to the silver
calcium alginate dressing (positive control).; Conclusion: The healing potential of the "canela-
guaicá" bark extract, traditionally used by the Kaingang indigenous community from southern Brazil,
was preclinically validated. This study paves the way for designing novel wound dressings
containing this natural product in order to treat acute and chronic wounds.; Competing Interests:
The authors declare that they have no conflicts of interest. (Copyright © 2023 Guilherme Arcaro et
al.)

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Ahmed, G. E. M., et al. (2023). "Prevalence and reasons to seek traditional healing methods among
residents of two localities in North Kordofan State, Sudan 2022: A cross-sectional study." Health Science
Reports 6(8): 1-8.
Background and Aims: Traditional medicines are one of Africa's primary response mechanisms to
medical emergencies, while, in other communities, all healthcare decisions are based on
indigenous traditions and beliefs. For millions of individuals who reside in rural areas throughout
low- and middle-income nations, those healers serve as their only primary healthcare practitioners.
This study intends to examine the availability, preferences, and practices of traditional medicine
seeking among the Sudanese of North Kordofan state. Method: A descriptive cross-sectional study
was carried out in two conveniently chosen localities in North Kordofan state, namely Barrah, and
Shaikan. A structured questionnaire with three sections—sociodemographic, attitudes, and forms of
traditional medical practices—was used for face-to-face interviews with the residents. The
frequency (n) and percentage (%) of categorical data are presented. The Chi-square and Fischer
exact tests were performed to determine characteristics related to traditional medicine practice and
the preferred type of medicine among participants; a p value of.05 was considered significant.
Results: A total of 302 residents took part in the study, with the 15–30 age group constituting the
majority. The majority of participants (89.1%) used traditional medicine, and the majority of them
(92.4%) learned about it from their families. The major type of traditional medicine (60.3%) used
was a medical herbs–herb practitioner. Cultural influences (57%) and the effectiveness of traditional
medicines (48.3%) were the most common reasons for seeking those medicines. Conclusion: Most
participants seek traditional medicine, with traditional herbs and holy recitation commonly used.
Affordability, therapeutic effectiveness, and cultural and religious influence were reasons for
preferring traditional medicine. [ABSTRACT FROM AUTHOR]
Copyright of Health Science Reports is the property of Wiley-Blackwell

Wright, R. M. (2022). "The 'Sparks of Kuwai': Baniwa Cosmovision, Covid-19, and the 'Nós Cuidamos' ['We
Care'] Campaign." Journal for the Study of Religion, Nature & Culture 16(1): 50-76.
The spread of Covid-19 among the vulnerable indigenous populations of Amazonia has produced
complex moral and spiritual issues that have demanded creative and cooperative solutions. The
Baniwa indigenous peoples of the Northwest Amazon pin the spread of the pandemic on the failure
of humans to observe respectful relations with the spirit-people of the environment. Ritual
specialists typically believe that the pandemic is due to humans having violated the original
instructions, remembered in initiation ceremonies and reinforced throughout a lifetime.
Consequently, they further believe, the spirit-people of the environment retaliate by inflicting
sicknesses, including the Covid-19 pandemic. To reverse the damage, a strong movement of
healthcare led by indigenous women has promoted a revitalization of the use of herbal medicines
together with healing practices and the traditional teachings of the initiation rites for men and
women. [ABSTRACT FROM AUTHOR]
Copyright of Journal for the Study of Religion, Nature & Culture is the property of Equinox Publishing
Group

Wendt, D. C., et al. (2022). "What are the best practices for psychotherapy with indigenous peoples in the
United States and Canada? A thorny question." Journal of Consulting and Clinical Psychology 90(10): 802-
814.
Objective: This conceptual article addresses 'best practices' for Indigenous Peoples in the United
States and Canada. This topic is 'thorny' both pragmatically (e.g., rare representation in clinical
trials) and ethically (e.g., ongoing settler colonialism). Method: We outline four potential
approaches, or 'paths,' in conceptualizing best practices for psychotherapy: (a) limiting
psychotherapy to empirically supported treatments, (b) prioritizing the use of culturally adapted
interventions, (c) focusing on common factors of psychotherapy, and (d) promoting grassroots
Indigenous approaches and traditional healing. Results: Lessons from our four-path journey include
(a) the limits of empirically supported treatments, which are inadequate in number and scope when
it comes to Indigenous clients, (b) the value of prioritizing interventions that are culturally adapted
and/or evaluated for use with Indigenous populations, (c) the importance of common factors of
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 evidence-based practice, alongside the danger of psychotherapy as a covert assimilative
enterprise, and (d) the need to support traditional and grassroots cultural interventions that promote
'culture-as-treatment.' Conclusions: A greater commitment to community-engaged research and
cultural humility is necessary to promote Indigenous mental health, including greater attention to
supporting traditional healing and Indigenous-led cultural interventions. (PsycInfo Database Record
(c) 2022 APA, all rights reserved)
(a) This article provides an overview to best practices for clinical psychologists working with Indigenous
individuals and communities. (b) Psychologists need to balance the delivery of evidence-based
treatments with Indigenous Peoples, with the need to take caution to avoid harm and also support
Indigenous-led cultural interventions. (PsycInfo Database Record (c) 2022 APA, all rights reserved)

Webster, G. (2022). "The Case of Darren in the Context of Historical, Family, Domestic and Sexual
Violence towards and among Australia's First Nations Peoples: A Response to Joye Weisel-Barth's Case
of Angie." Psychoanalysis: Self & Context 17(1): 93-103.
Family, Domestic and Sexual Violence (FDSV) is a serious problem that is hidden in plain sight
among all communities around the world. Psychoanalysts and psychotherapists have listened
collectively to millions of stories from our patients about their experiences of FDSV and how it has
harmed them deeply and enduringly. Joye Weisel-Barth's paper, Shame and Punishment: The
Case of Angie provides an excellent account of the added complexity of the recovery process from
FDSV when traumatic experiences are endured concomitantly with historical, transgenerational
trauma resulting from racist violence. This article considers the problem of FDSV in Australia's First
Nations communities who have been the targets of extreme racist violence for over two hundred
years. The ways that contemporary psychoanalysts and psychotherapists can join other
professionals in providing a holistic, culturally safe, and trauma-informed system of responses to
FDSV survivors are then explored. [ABSTRACT FROM AUTHOR]
Copyright of Psychoanalysis: Self & Context is the property of Taylor & Francis Ltd

Walsh, R., et al. (2022). "Land-Based Healing: Toward Understanding the Role of Elders." International
Journal of Mental Health & Addiction 20(2): 862-873.
Building on prior research on Indigenous land-based healing from the viewpoints of community
members, this qualitative study sought to learn the perspectives of Elders regarding land-based
interventions within a Mushkegowuk community in northern Ontario. While previous studies have
shown the importance to community members of Elders' involvement with land-based initiatives, the
current project aimed to understand, via conversations with Elders, their broad view of land-based
healing. Employing Indigenous and phenomenological methods, the authors conducted and
summarized interviews with three Elders regarding their views on key components, challenges, and
steps in transferring knowledge of land-based programming. Elders spoke about learning in a
natural context, strengthening bonds between youth and Elders as well as ancestors, and preparing
food in a traditional manner as important aspects of healing. They also underscored the benefits of
enhancing a sense of community, cultural pride, and spirituality, as well as connecting with nature.
Challenges discussed included funding, permits, parental support and participation, and
participants' reliance on technology. Conversations regarding the process of knowledge transfer
revealed the significance of misunderstanding for non-Indigenous researchers working within
Indigenous communities. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Mental Health & Addiction is the property of Springer Nature

Urrieta, L. and J. Landeros (2022). "Racial Alterity, Wixarika Youth Activism, and the Right to the Mexican
City." Native American & Indigenous Studies 9(1): 206-208.

Umaefulam, V., et al. (2022). "Adaptation of a Shared Decision-Making Tool for Early Rheumatoid Arthritis
Treatment Decisions with Indigenous Patients." The patient 15(2): 233-243.
Background: Patient decision aids (PtDAs) enable shared decision-making between patients and
healthcare providers. Adaptations to PtDAs for use with populations facing inequities in healthcare
can improve the relevancy of information presented, incorporate appropriate cultural context, and

21
 address health literacy concerns. Our objective was to adapt the Early RA (rheumatoid arthritis)
PtDA for use with Canadian Indigenous patients.; Methods: The Early RA PtDA was modified
through an iterative process using data obtained from semi-structured interviews of two sequential
cohorts of Indigenous patients with RA. Interview data were analyzed using thematic analysis.;
Results: Seven participants provided initial feedback on the existing PtDA. The modifications they
suggested were made and shared with another nine participants to confirm acceptability and
provide further feedback. The first cohort suggested revisions to clarify medical and cost coverage
information, include Indigenous traditional healing practice options, simplify text, and include
Indigenous images and colors aligned with Canadian Indigenous community representation.
Additional revisions were suggested by the second cohort to increase the legibility of the text, insert
more Indigenous imagery, address formulary coverage for non-status First Nations patients, and
include information about lifestyle factors in managing RA.; Conclusion: Incorporating Indigenous-
specific adaptations in the design of PtDAs may increase use and relevancy to support engagement
in treatment decisions, thereby supporting health-equity oriented health service interventions.
Indigenous patient-specific evidence and translation of key words into the end-users' Indigenous
languages should be included for implementation of the PtDA. (© 2021. The Author(s).)

Umaefulam, V., et al. (2022). "Decision Needs and Preferred Strategies for Shared Decision-Making in
Rheumatoid Arthritis: Perspectives of Canadian Urban Indigenous Women." Arthritis care & research 74(8):
1325-1331.
Objective: Decision-making for treatment of rheumatoid arthritis (RA) is complex, with multiple
beneficial medication options available, but with the potential for treatment-related adverse effects
and significant economic considerations. Indigenous patients make treatment decisions informed by
an interplay of clinical, family, and societal factors. Shared decision-making may represent an
approach to support treatment decisions in a culturally congruent manner. Our objective was to
identify aspects of arthritis care that Indigenous participants found relevant for shared decision-
making and to explore preferences for shared decision-making strategies.; Methods: A purposive
sampling from rheumatology clinics that provide services to Indigenous patients in a Canadian
urban center was used to recruit participants for interviews. Seven participants were recruited to
reach content saturation. Interview content was coded by 2 individuals, including an Indigenous
patient with RA, and the data were analyzed via thematic analysis.; Results: Participants were all
women ages 37-61 years living with RA. Participants supported the idea that shared decision-
making would be beneficial, primarily to support decisions around treatment plans and medication
changes. Shared decision-making approaches would need to reflect Indigenous-specific content
areas, such as benefits and risks of therapy informed by data from Indigenous patient populations
and inclusion of traditional modes of healing. All participants were interested in having a decision
coach and preferred that decision aids be in both paper and electronic formats for accessibility.;
Conclusion: This study advances knowledge in the priority areas and specific content needed in the
shared decision-making process and the preferences of shared decision-making strategies relevant
and appropriate for urban Indigenous women living with RA in Canada. (© 2021 The Authors.
Arthritis Care & Research published by Wiley Periodicals LLC on behalf of American College of
Rheumatology.)

Téllez Cabrera, M. R. (2022). "Health resource allocation among indigenous peoples from the right to
health and health capability approaches: The case of P'urhépecha people." Global Public Health 17(6):
986-1001.
The right to health under the human rights-based approach and health capability paradigm can be
used to identify whether health-related resources are allocated in a way that health inequities are
being reduced among indigenous peoples taking into account what they value. Elements for these
approaches were identified and assessed for the P'urhépecha people in Mexico through developed
indicators based on the available statistics and qualitative data. Compared with the national level,
there is a lag for most of the indicators related to the availability and use of public health systems,
health determinants, health-related information, and traditional healing. People are worried because
diseases such as diabetes and substance abuse are high and rising; however, they continue

22
 lifestyles that support them. Through the health capability paradigm and the right to health
approach, it is found that health and health capabilities for the P'urhépecha must comprise their
idea of good living (Buen Vivir) or sési irékani, which in turn requires the right to development. In
this sense, current P'urhépecha demands converge with those of other indigenous peoples in which
autonomy, as a right to self-determination, is a necessary condition to design their health policy and
allocate health-related resources in a globalised world. [ABSTRACT FROM AUTHOR]
Copyright of Global Public Health is the property of Routledge

Sommerfeld, J., et al. (2022). "Indigenous Grassroots and Family-Run Land-Based Healing in Northern
Ontario." International Journal of Mental Health & Addiction 20(4): 1972-1983.
There is a lack of research on Indigenous family-run land-based programs, despite their wide
distribution across Canada and their culturally rooted orientation to addressing mental health issues
among youth, who are at elevated risk of suicide and substance abuse. This study employs a
qualitative ideographic approach, consonant with Indigenous research methodology, to interview
and analyze the report of one program in Mushkegowuk Territory, in northern Ontario. The
participant was invited to an interview during which he was asked open-ended questions regarding
his outdoor program. Responses were transcribed and subjected to qualitative analysis. Initial
results were then shared with the participant, who was encouraged to edit or expand the
interpretations until he was satisfied with the outcome. Results indicated that this grassroots land-
based program arose out of one individual's perceived need within his community. The participant
articulated his experience with traditional values, outdoor skills, spirituality, and sharing stories to
facilitate healing from trauma and substance abuse. Nevertheless, he expressed that offering this
service is challenging, primarily because of funding concerns; however, political and religious
issues have also presented hurdles. In the view of this participant, knowledge transfer requires
future leaders to participate in land-based programming numerous times until they can practice
what they have learned. A discussion considering the implications of these results follows.
[ABSTRACT FROM AUTHOR]
Copyright of International Journal of Mental Health & Addiction is the property of Springer Nature

Simpson, A. M. (2022). "Healing the planet: traditional spiritual beliefs and sustainable management of
ecosystems in the Amazon Forest, Colombia." Practical Theology 15(5): 432-444.

Sevillano, L., et al. (2022). "Mental Health Interventions That Address Historical Trauma among Indigenous
Peoples: A Systematic Review." Social Work Research 46(2).
Indigenous Peoples (IP) face significant health disparities that stem from historical trauma (HT).
This is the first systematic review to investigate mental health interventions that address HT in
addition to treating mental health disorders among IP in the United States. The data search
included seven databases for published studies, consultations with experts, hand searching
journals, and reference list checking. Five studies met the inclusion criteria and were included in the
review. In total, 608 clients were examined. Findings suggested that treatments that addressed HT
had a marginally beneficial effect on psychological and HT symptom outcomes. However, one study
found that the intervention was not successful at maintaining these gains. Due to the limited number
of studies, and the heterogeneity of research findings and the methodological limitations suffered by
included studies, no definite conclusions about mental health interventions that address HT can be
drawn. Recommendations for practice, such as using traditional healing practices for IP in mental
health interventions, and recommendations for future research are provided. (Journal abstract)

Pomerville, A., et al. (2022). "American Indian Behavioral Health Treatment Preferences as Perceived by
Urban Indian Health Program Providers." Qualitative Health Research 32(3): 465-478.
Behavioral health services specifically targeted for ethnoracial clients are typically tailored to the
specific needs and preferences of these populations; however, little research has been done with
American Indian clients specifically. To better understand how clinicians handle provision of
treatment to this population, we interviewed 28 behavioral health staff at six Urban Indian Health
Programs in the United States and conducted focus groups with 23 staff at five such programs.

23
 Thematic analysis of transcripts from these interviews and focus groups suggests that these staff
attempt to blend and tailor empirically supported treatments with American Indian cultural values
and practices where possible. Simultaneously, staff try to honor the client's specific preferences and
needs and to encourage clients to seek cultural practices and connection outside of the therapy
room. In so doing staff members were acutely aware of the limitations of the evidence base and the
lack of research with American Indian clients. [ABSTRACT FROM AUTHOR]

Podolecka, A. and L. Nthoi (2022). "Esotericism in Botswana: Shamanism, Ancestral Reverence and New
Age." Aries 22(2): 260-286.
The article argues that "esotericism" can usefully be applied to a number of religious currents in
Southern Africa. With a focus on Botswana, we survey a range of practices, from traditional
"shamanic" healing to Pentecostal NRM s to New Age spiritualities and neoshamanism, some
presented here for the first time. The term esotericism is useful for analysing the religious situation
in Southern African contexts for three reasons. First, through a typological understanding of
esotericism as initiation-based knowledge systems, we define one part of the landscape (usually
termed "shamanism") as constituting a form of "indigenous esotericism". Second, through the
European colonial expansion, this indigenous esotericism faced a violent rejection campaign that
parallels the construction of "rejected knowledge" in Europe. While this forced many practices
underground, they have resurfaced within Southern African Christianity. Third, "western" esoteric
currents have recently been imported to Southern Africa and enter into dialogues with the
"indigenous" forms. [ABSTRACT FROM AUTHOR]
Copyright of Aries is the property of Brill Academic Publishers

Ouango, M., et al. (2022). "Indigenous knowledge system associated with the uses of insects for
therapeutic or medicinal purposes in two main provinces of Burkina Faso, West Africa." Journal of
Ethnobiology & Ethnomedicine 18(1): 1-18.
Background: Some insects are harmful to humans, plants and animals, but some of them can also
be a source of proteins, fats, vitamins and minerals and be of therapeutic value. The therapeutic
potential requires that medicinal insects and their derived products need to be scrutinized. This
study highlights the indigenous knowledge related to their use of medicinal insects in peri-urban and
urban areas of Burkina Faso. Methods: The survey was carried out among 60 traditional healers
spread across two phytogeographical zones of Burkina Faso. The questionnaire focused on
medicinal insects used by experienced traditional healers. Chi-square tests and principal
component analysis were performed to test for significant differences regarding knowledge of how
insects in phytogeographically different areas were used therapeutically in connection with different
disease categories. Results: A total of 19 species of medicinal insects belonging to 6 orders were
cited in connection with treatments of at least 78 pathologies and symptoms. Most frequently
mentioned was gastroenteritis. Our study showed that 48.78% of the insects and their products
were associated with 46 plant species for the treatment of pathologies. In addition, honey, beeswax
and nests were the most widely insect products used. Conclusion: The current study allows us to
identify medicinal insects as well as their products used in the treatment of pathologies and
symptoms, suggesting the presence of a considerable diversity of therapeutically important insect
species. These insects are used alone and/or with their products but often in association with
medicinal plants. The results constitute a useful database for future studies of medicinal insects in
central and western parts of Burkina Faso. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnobiology & Ethnomedicine is the property of BioMed Central

Morris, G., et al. (2022). "'I want to video it, so people will respect me': Nauiyu community, digital platforms
and trauma." Media International Australia (8/1/07-current) 183(1): 139-157.
The Edge of Sacred project was conducted with the Nauiyu community in northern Australia and
investigated trauma and traditional healing practices. Study participants from the community
identified negative social changes and an escalation in anti-social behaviour, such as higher rates
of bullying, violence, risky sexual behaviour and children accessing pornography, when mobile
phones and social networking sites were used inappropriately. The research utilised Dadirri, a

24
 place-based, performative healing praxis that engaged community members in a truth-telling
journey. Shared stories revealed social impacts derived from accessing mobile technologies and
the ensuing cultural colonisation affected all aspects of Nauiyu community life. We present the
findings of mobile phone use behaviours in this remote context and the performance of negative,
traumatised and harmful identities that occupy social media and are enabled through social
networking sites. Despite the corrosive effects of colonisation, the community unanimously believed
that empowerment through truth-telling exists within and belongs to Nauiyu. The traditional holistic
healing practice of Dadirri reframes identities, reclaiming Indigenous Lore. [ABSTRACT FROM
AUTHOR]
Copyright of Media International Australia (8/1/07-current) is the property of Sage Publications, Ltd.

Morris, G., et al. (2022). "Mitigating Contemporary Trauma Impacts Using Ancient Applications." Frontiers
in psychology 13: 645397.
The COVID-19 pandemic represents the most significant global challenge in a generation. Based
on extant data from previous pandemics, demographic, occupational, and psychological factors
have been linked to distress and for some vulnerable members of society. COVID-19 has added to
the layers of grief and distress of existing trauma. Evidence-based frameworks exist to guide our
individual and collective response to reduce the trauma associated with the experience of a
pandemic. Pandemic and post-pandemic measures to ameliorate impacts require a multi-
disciplined approach, central to which is community connectedness, resilience, and access to
support. We advocate for the acceptance and broader application of Dadirri, a healing practice held
by the Ngan'gikurunggurr and Ngen'giwumirri Aboriginal people of the Daly River region in the
Northern Territory, Australia. This modality engages therapeutic phases that are comparable with
other practiced trauma therapies. The demonstrated therapeutic outcomes from Dadirri can be
attained through an individualistic or in a relational engagement context. This practice is accessible
to all ages, is non-specific to gender and is suitable for people constrained in their mobility or limited
by resources, pertinent in pandemic affected settings.; Competing Interests: CA was employed by
the company We Al-li Pty Ltd. Author Emeritus Professor JA is an advisor for the company We Al-li
Pty Ltd without any financial interests in this company. The remaining authors declare that the
research was conducted in the absence of any commercial or financial relationships that could be
construed as a potential conflict of interest. (Copyright © 2022 Morris, Groom, Schuberg, Atkinson,
Atkinson and Ungunmerr-Baumann.)

McKinnon, M.-A., et al. (2022). "Developing a land-based oral health promotion project with an Indigenous
community in northern British Columbia, Canada." Canadian journal of dental hygiene : CJDH = Journal
canadien de l'hygiene dentaire : JCHD 56(3): 172-176.
In British Columbia, Canada, First Nations children and youth consistently present with a higher
incidence of dental disease. Efforts to improve the oral health status of Indigenous populations have
had mixed success, and programs have typically been offered through a Western lens. Recent
years have brought calls for oral health professionals to embrace a more holistic approach to health
promotion, representative of Indigenous cultures. Colonization has been considered a negative
health determinant as it led to the destruction of culture, language, and the removal of Indigenous
peoples from their traditional lands. Self-determination and cultural connection are critical to
mitigating cultural genocide. Health promotion projects have the potential to support these goals.
Fundamental to decolonizing oral health promotion is the development of a sustainable program
founded in the traditional ways of Indigenous health and healing. The purpose of this short
communication is to report on a collaborative oral health project that used cultural connection as the
framework for oral health promotion in a remote Indigenous community.; Competing Interests: The
authors have declared no conflicts of interest. (Copyright © 2022 CDHA | ACHD.)

Marsh, T. N., et al. (2022). "Implementation and evaluation of a two-eyed seeing approach using traditional
healing and seeking safety in an indigenous residential treatment program in Northern Ontario."
International Journal of Circumpolar Health 81(1): 2125172.

25
 Indigenous clients in need of residential care for substance use disorders (SUD) often present with
the diagnosis of substance use disorder (SUD) combined with intergenerational trauma (IGT) or
both. SUD is exceedingly prevalent amongst Indigenous peoples due to the health impacts of
colonisation, residential school trauma, and IGT on this population's health. We evaluated the
effectiveness of a Two-Eyed Seeing approach in a four-week harm reduction residential treatment
programme for clients with a history of SUD and IGT. This treatment approach blended Indigenous
Healing practices with Seeking Safety based on Dr. Teresa Marsh's research work known as
Indigenous Healing and Seeking Safety (IHSS). The data presented in this study was drawn from a
larger trial. This qualitative study was undertaken in collaboration with the Benbowopka Treatment
Centre in Blind River, Northern Ontario, Canada. Patient characteristic data were collected from
records for 157 patients who had enrolled in the study from April 2018 to February 2020. Data was
collected from the Client Quality Assurance Survey tool. We used the qualitative thematic analysis
method to analyse participants' descriptive feedback about the study. Four themes were identified:
(1) Motivation to attend treatment; (2) Understanding Benbowopka's treatment programme and
needs to be met; (3) Satisfaction with all interventions; and (4) Moving forward. We utilised a
conceptualised descriptive framework for the four core themes depicted in the medicine wheel. This
qualitative study affirmed that cultural elements and the SS Western model were highly valued by
all participants. The impact of the harm reduction approach, coupled with traditional healing
methods, further enhanced the outcome. This study was registered with clinicaltrials.gov (identifier
number NCT0464574).

Mark, G., et al. (2022). ""Ko Au te Whenua, Ko te Whenua Ko Au: I Am the Land, and the Land Is Me":
Healer/Patient Views on the Role of Rongoā Māori (Traditional Māori Healing) in Healing the Land."
International journal of environmental research and public health 19(14).
In Rongoā Māori (traditional Māori healing), the connection with the land stems from seeing
Papatūānuku/Mother Earth as a part of our identity/whakapapa (genealogy), our culture, and our
wellbeing. This qualitative study aimed to explore the holistic nature and meaning of Rongoā Māori.
There were 49 practitioner and patient participants who participated in semi-structured interviews
and focus groups across Aotearoa/New Zealand. The findings showed four themes: land as an
intrinsic part of identity; land as a site and source of healing; reciprocity of the healing relationship;
and the importance of kaitiakitanga/conservation to Rongoā Māori. Participants shared narratives of
connections between the people and the land that showed that when the land is well, the people
are well. Implications of these themes for Indigenous wellbeing and the conservation and protection
of our natural environments led to three recommendations to reconnect with the land, support
Rongoā Māori healing, and to participate in the conservation and preservation of local land and
waterways. It is hoped that in learning more about the connection between the land and Rongoā
Māori healing, we begin to place greater value on the need to conserve and preserve both the land
and our connections to her through traditional healing practices.

Lepcha, T. Z. (2022). "Traditional Healing Practices and the Role of Traditional Health Care Practitioners
among Kulung Rai community in Sikkim." Antrocom: Online Journal of Anthropology 18(2): 677-682.
Kulung is one of the clans under Rai community in Sikkim. Traditionally, among Kulung Rai, the
concept of somodakha/tobburiri (health), tukkha (illness) and somori (disease) are completely
directed by their belief in supernatural beings and have their own traditional system to deal with.
Traditional healers have the most important role to play in Kulung Rai society as they are consider
as equally important or sometimes more important than modern health care practitioners because
the community believes that in case of any health issues, it is essential to consult traditional healers
as sometimes it is e-sum-deo-chi (good spirits) or potomaer-chi (bad spirits), that make people
suffer from numerous health issues, hence, worshiping or appeasing them or to ward off is crucial.
This paper discusses the concept of health, illness and disease and the role of traditional healers
among the Kulung Rai community in detail. Further, the paper analyzes how a traditional Kulung
Rai community negotiates the modern medical health care facilities with the indigenous/traditional
knowledge systems and practices particularly in Sikkim. The paper brings critical perspective on the

26
 overall health seeking behaviour of the Kulung Rai community in Sikkim. [ABSTRACT FROM
AUTHOR]
Copyright of Antrocom: Online Journal of Anthropology is the property of Antrocom Onlus

Kawakami, K. L. a., et al. (2022). "The Lives of Native Hawaiian Elders and Their Experiences With
Healthcare: A Qualitative Analysis." Frontiers in public health 10: 787215.
Native Hawaiians are proud and resilient people who have endured significant impacts from
colonization. Despite being in a time of vibrant cultural revitalization, Native Hawaiians have a
shorter life expectancy than other racial and ethnic groups in Hawai'i. The primary aim of this paper
was to share data from the first year of a 5-year study with Native Hawaiian kūpuna (elders) on their
experiences with healthcare, along with barriers to accessing healthcare. Ten kūpuna living in rural
areas of Hawai'i participated in three interviews each, which were held in an informal, talk-story
style. The first interview focused on establishing rapport. The second interview focused on the
kūpuna's strengths, resiliencies, and what they would like to pass to the next generation. The third
interview focused on the elders' experiences with healthcare, which is the focus of this paper. All
ten kūpuna reported growing up with limited access to Western healthcare; rather, their families
successfully treated many illnesses and injuries with lā'au lapa'au (Hawaiian herbal medicine) and
other traditional healing practices, as they had done for generations. As Western medicine became
more prevalent and accessible, they used both, but many preferred holistic treatments such as
prayer, a return to the traditional diet, and lā'au lapa'au. As a group, the kūpuna rated their health
as fair to good; two had diabetes, two had cardiovascular disease, four had neuropathies, and five
were cancer survivors. The kūpuna reported high turnover among providers in rural communities.
Limited access to specialists often required them to travel to Honolulu for care, which was costly
and especially difficult during coronavirus disease 2019 (COVID-19). Regardless of provider
ethnicity, the kūpuna appreciated those who took the time to get to know them as people and
respected Hawaiian cultural practices. They advised that Western providers speak honestly and
directly, have compassion, and build connections to patients and their communities.; Competing
Interests: The authors declare that the research was conducted in the absence of any commercial
or financial relationships that could be construed as a potential conflict of interest. (Copyright ©
2022 Kawakami, Muneoka, Burrage, Tanoue, Haitsuka and Braun.)

Jidong, D. E., et al. (2022). "Berom cultural beliefs and attitudes towards mental health problems in Nigeria:
a mixed-methods study." Mental Health, Religion & Culture 25(5): 504-518.
Beliefs and attitudes are essential in mental health discourse. However, cultural beliefs and
attitudes towards mental health problems (ATMHPs) among the Berom people of Nigeria are under-
researched. The present studies made original contributions using the Cultural Identity Model (CIM)
as predictors to investigate ATMHPs, and semi-structured interviews to further explain the potential
impact of cultural beliefs on MHPs. In study-1, N = 140 participants responded to questionnaires on
ATMHPs and were analysed using multivariate multiple regression in RStudio. Study-2 interviewed
N = 13 participants (n = 7 laypeople; n = 6 practitioners). Interviews were recorded, transcribed and
analysed thematically. Study-1 findings showed CIM as a non-significant predictor of ATMHPs.
However, in study-2, four themes emerged: Cultural beliefs that MHPs are caused by spiritual
forces; Berom indigenous preference for traditional healing; Christian religious healing in Berom
communities; and Western-trained mental health practitioners' perception of lay service-users. The
authors concluded that the Berom traditional and Christian religious healings are beneficial.
[ABSTRACT FROM AUTHOR]
Copyright of Mental Health, Religion & Culture is the property of Routledge

Hossain, M. T., et al. (2022). "Livelihood challenges and healthcare-seeking behavior of fishermen amidst
the COVID-19 pandemic in the Sundarbans mangrove forest of Bangladesh." Aquaculture 546: N.PAG-
N.PAG.
The outbreak of coronavirus disease (COVID-19) has posed significant challenges to human
wellbeing and survival, particularly among groups of people such as the Sundarbans mangrove
forest resource-dependent communities (SMFRDCs), and especially the fishermen in these

27
 communities, in developing countries like Bangladesh. It is therefore essential to explore the
livelihood conditions, health status and care-seeking behavior of the fishermen in these
communities during the ongoing pandemic. This study was carried out by applying mixed methods,
including interviews and focus group discussion (FGD), in the three sub-districts of Khulna,
Satkhira, and Bagerhat, which are in the southwestern region adjacent to the Sundarbans
mangrove forest (SMF) of Bangladesh. Quantitative data were collected from 76 fishermen through
telephone interviews, while 24 fishermen participated in three distinct focus group discussions. The
findings suggest that the fishermen have experienced a reduction of income, as they have been
barred from entering the SMF during the pandemic, which has gradually affected their number of
trips to and stays at the forest as well as their catch of fisheries resources. The decline in demand
in both regional and international markets has left the fishermen with only a handful of alternative
ways to adjust to these unprecedented circumstances, such as borrowing money, selling household
assets, and in some extreme cases marrying off young children to reduce the financial burden, as
many are now jobless. Their financial hardship during the pandemic has affected their households'
capacity to afford basic household necessities, including food, fuel, education, and health
expenses. Subsequently, when these fishermen suffer ailments such as fever, cough, headache,
and cold – the general symptoms of COVID-19 – they cannot seek medical assistance from trained
doctors. Their financial constraints have compelled them to rely on indigenous knowledge, in
particular village quack doctors, or in some cases to seek help from local pharmacies for modern
medicine. Thus, the government should provide financial support and strengthen the local market
value chain so that disadvantaged fishermen in SMFRDCs can adopt alternative livelihood
opportunities. Furthermore, longitudinal research on the impacts of COVID-19 on livelihood, local
adaptation strategies, health status, and care-seeking behavior is also strongly recommended. •
COVID-19 pandemic substantially affected the life and living of fishermen. • Non-therapeutic
measures reduced employability and income in the Sundarbans mangrove forest. • Inability to
support families lead to social vices, like child labor and marriage. • Financial hardship forced the
fishermen of SMF to seek traditional healing over the modern medicines. • Inadequate institutional
support and aid may lead to vicious cycle of indebtedness. [ABSTRACT FROM AUTHOR]
Copyright of Aquaculture is the property of Elsevier B.V.

González-Mariscal, J. M. and P. E. Sosa-Cortés (2022). "Insights for Modern Applications of Psilocybin

Therapy from a Case Study of Traditional Mazatec Medicine." Anthropology of Consciousness 33(2): 358-
384.
The "people of knowledge" of traditional Mazatec medicine have preserved until today the ritual use
of psilocybin mushrooms as part of their health care systems. The renewed interest in the effect of
psilocybin on human consciousness for both therapeutic and recreational purposes usually obviates
the historical and cultural background of indigenous peoples, as well as the legitimation of their
practices and knowledge. In this article, through the case study of a foreign person who attended a
Mazatec ritual specialist to participate in a ritual night ceremony known as velada, we show the
importance of approaching research on psychoactive plants and mushrooms from a
transdisciplinary and intercultural perspective, so that we can appreciate the profound complexity of
the healing processes that take place in traditional indigenous contexts, as well as the limits of
recreational uses or exclusively neopositivist and clinical approaches. [ABSTRACT FROM
AUTHOR]
Copyright of Anthropology of Consciousness is the property of Wiley-Blackwell

David, E. J. R., et al. (2022). "SIGE!: Celebrating Filipina/x/o American psychology and some guiding
principles as we 'go ahead'." Asian American Journal of Psychology 13(1): 1-7.
Although Filipina/x/o Americans (FAs) have a long and large presence in the United States, they
have been historically marginalized even within the Asian American community and have been
relatively understudied by the field of psychology—even by Asian American psychology. Over the
past few years, however, there has been significant growth in FA psychology research, clinical
practice, and community work, and this special issue highlights a sample of articles that build on
this momentum. Collectively, the articles in this special issue raise questions and recommendations

28
 that touch on the rich and complicated diversity of the Filipina/x/o experiences, traditional ways of
knowing and healing, indigenous cultural values, and the challenges of addressing the many
negative consequences of oppression on Filipina/x/os while still remembering the resiliency and
strength of the community. Nevertheless, although Filipina/x/o America Psychology has undeniably
come a long way—and this special issue is an important milestone in its development—there
remains plenty of work that must be done and plenty of areas wherein we can grow and do better.
Thus, we also present a set of guiding principles as we 'continue on' and 'go ahead' with our FA
Psychology work. (PsycInfo Database Record (c) 2022 APA, all rights reserved)
What is the public significance of this article?—Despite having a long history with the United States, and
despite their large and growing numbers, Filipina/x/o Americans continue to be forgotten within
psychology. This article traces the history of Filipina/x/o American psychology and proposes a
framework that can guide future work in this area. (PsycInfo Database Record (c) 2022 APA, all
rights reserved)

Cox, T., et al. (2022). "'We're also healers': Elders leading the way in Aboriginal community healing."
Australian Journal of Primary Health 28(4): 283-288.
Background: The impact of colonisation, dispossession and marginalisation on the health of
Aboriginal and/or Torres Strait Islander peoples (hereafter respectfully referred to as Aboriginal
people) is well documented. Aboriginal people continue to practice traditional healing, and in recent
years have initiated numerous community-based healing programs around Australia. The Closing
the Gap policy has also resulted in numerous community health programs. Despite these program
and policy responses, Aboriginal people continue to experience persistent health disparities. The
role of Aboriginal Elders in shaping Aboriginal health has yet to be a focus of research attention.
This paper reports on a study that examined the contributions of Elders to the healing of Aboriginal
people in a remote Tasmanian community. Methods: Our co-designed participatory action research
methodology was undertaken with eight community Elders. Results: Analysis of qualitative data
derived through interviews and yarning circle discussions revealed an emerging theme of
community healing; with Elders undertaking a suite of therapeutic practices, and promoting cultural
values to strengthen Aboriginal identity, community cohesion and connections to Country. The
Elders identified healing as an essential process in response to intergenerational trauma, racism
and marginalisation. Conclusions: The findings inform policy stakeholders to consider the wisdom
and voice of Elders in addressing Aboriginal community healing. The Closing the Gap policy
framework has made little impact in addressing Aboriginal health disparities. However, Aboriginal
Elders are quietly leading the way in community healing; represented by a suite of therapeutic
practices and the promotion of cultural values to strengthen Aboriginal identity, community cohesion
and connections to Country. Elders provide stakeholders with a culturally embedded framework to
advance the health and well-being of Aboriginal people. [ABSTRACT FROM AUTHOR]
Copyright of Australian Journal of Primary Health is the property of CSIRO Publishing

Chew, C.-C., et al. (2022). "The challenges in managing the growth of indigenous children in Perak State,
Malaysia: A qualitative study." PLoS ONE 17(3): 1-19.
Indigenous peoples in Peninsular Malaysia, known as Orang Asli, have been associated with the
problem of malnutrition. Approximately 40% of their children are underweight. Indigenous peoples'
distinct social, cultural, and economic traits, which differ from those of the dominant communities in
which they live, may pose significant challenges for health care providers (HCPs) in addressing the
malnutrition issue. This study explores challenges encountered by HCPs, with at least six months of
experience in monitoring the growth parameters of Orang Asli children residing in Perak State in
Peninsular Malaysia. A cross-sectional study was conducted between December 2020 and June
2021, involving three focus group discussions and three in-depth interviews. Thematic analysis was
used. A total of 19 participants (6 nurses, 5 nursing managers, 4 medical officers, 2 nutritionists, a
family medicine specialist, and a paediatrician) took part in this study. The challenges were
summarized into four themes: (I) accessibility to nutrition, (II) accessibility to healthcare services, (II)
skills of HCPs, and (IV) challenges of implementing nutrition programs. The inability of the Orang
Asli children to access nutritious food was due to poverty, different perceptions of life priorities, and

29
 the practice of food taboos among the communities. Inadequate infrastructure and transportation
discourage parents from bringing their children to healthcare facilities. The belief in and preference
for traditional healing, the practice of semi-nomadic lifestyles, and fear of HCPs and their timid
nature were factors that prevented Orang Asli children from accessing healthcare services. HCPs
need to equip themselves with cross-cultural communication and interaction skills and adapt their
skills to environmental challenges to overcome unexpected encounters in mobile clinics. The non-
exposed food items, the risk of food basket sharing with other family members, and community
feeding programs' coordination were the challenges to be addressed when implementing nutrition
programmes for Orang Asli children. The challenges of HCPs are multifactorial and require a
multifaceted approach. There is a need for joint efforts of stakeholders, from communities and non-
governmental organisations (NGOs) to the health authorities, to address the challenges of HCPs.
[ABSTRACT FROM AUTHOR]
Copyright of PLoS ONE is the property of Public Library of Science

Celidwen, Y., et al. (2022). "Ethical principles of traditional Indigenous medicine to guide western
psychedelic research and practice." Lancet regional health. Americas 18: 100410.
The resurgence of Western psychedelic research and practice has led to increasing concerns from
many Indigenous Nations regarding cultural appropriation, lack of recognition of the sacred cultural
positioning of these medicines, exclusionary practices in research and praxis, and patenting of
traditional medicines. Indigenous voices and leadership have been notably absent from the
Western psychedelic field currently widely represented by Westerners. An Indigenous-led globally
represented group of practitioners, activists, scholars, lawyers, and human rights defenders came
together with the purpose of formulating a set of ethical guidelines concerning traditional Indigenous
medicines current use in Western psychedelic research and practice. A global Indigenous
consensus process of knowledge-gathering was engaged which identified eight interconnected
ethical principles, including: Reverence, Respect, Responsibility, Relevance, Regulation,
Reparation, Restoration, and Reconciliation. A summary of the work is presented here with
suggested ethical actions for moving forward within Western psychedelic research and practice
spaces.; Competing Interests: We declare no competing interests. (© 2022 The Author(s).)

Berlowitz, I., et al. (2022). "Teacher plants — Indigenous Peruvian-Amazonian dietary practices as a
method for using psychoactives." Journal of Ethnopharmacology 286: N.PAG-N.PAG.
Indigenous groups of the Amazon have developed intricate methods for the application of
psychoactives, among which particularly the dieta or diet method of Peruvian-Amazonian traditional
medicine stands out. It is a retreat-like intervention involving lengthy periods of social, behavioural,
and alimentary restrictions, while ingesting specially prepared plant substances. The interplay of the
dietary conditions and plants ingested sensitizes the dieter to receive healing, strength, guidance,
and knowledge. From a clinical scientific point of view, the method has remained largely
underexplored, but seems more pertinent than ever given the increasing interest in Amazonian
psychoactive preparations including ayahuasca (Banisteriopsis caapi) and the burgeoning field of
psychedelic-assisted therapies in general. This study offers a descriptive account and emic
interpretation of the Peruvian-Amazonian dieta. More specifically we document in detail the
procedure, its context and purpose of application, effects, modes of action, adverse effects, and
risks, from the perspectives of a sample of Peruvian traditional healers. The Peruvian-Amazonian
dieta is a multi-purpose method for making use of medicinal plants, many of which (but not all), are
psychoactive; the current work especially focuses on its therapeutic applications in conjunction with
psychoactives. We interviewed 16 healers working in the Ucayali, San Martín, and Loreto provinces
of Peru using a semi-structured interview approach. Interviews were audio-recorded and
transcribed verbatim. The extensive data derived from these interviews were analysed by means of
computer-assisted manifest qualitative content analysis using a theory-advancing approach. Over
500 coded text segments were categorized, resulting in 7 main theme clusters and corresponding
sub-themes. The interviewed healers described a complex intervention with multifaceted
applications (treatment, prevention, training) and effects in various domains (body, mind, spirit,
energy). The process was portrayed as transformative, with benefits attributed to the effects of the

30
 so-called teacher plants in conjunction with the diet's conditions, along with the skill of the healer
guiding the intervention. Further, a detailed risk assessment revealed sophisticated safety
measures and tools designed to address adverse responses. The importance of adequate training
of the healer that administers the diet was particularly highlighted in this context. The dieta is a
central therapeutic concept and tool in Peruvian-Amazonian traditional medicine and a unique
method for using psychoactive plants. Multidisciplinary health research that includes traditional
treatment methods from Indigenous cultures, Amazonian and other, should not be neglected in the
current global interest in psychedelic therapies; such research may in the long-term contribute to a
more inclusive psychedelic research paradigm as well as healthcare practice in countries where
rich traditional healing systems exist, and perhaps beyond. It may also contribute to the recognition
of the Indigenous healers as not only historical forerunners, but also current leading experts in
psychedelic medicine. [Display omitted] [ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnopharmacology is the property of Elsevier B.V.

Arnason, J., et al. (2022). "A review of ethnobotany and ethnopharmacology of traditional medicines used
by Q'eqchi' Maya Healers of Xna'ajeb' aj Ralch'o'och', Belize." Botany 100(2): 219-230.
This review describes an Indigenous-led project run by Q'eqchi' Maya Healers of Belize meant to
strengthen and improve traditional botanical healing. The goals of this project were to conserve
medicinal plant knowledge by way of ethnobotanical studies, and to conserve the plants themselves
by creating a community ethnobotanical garden. A total of 169 medicinal species were collected in
the ethnobotanical survey, which provided unique knowledge on many rainforest species of the wet
lowland forest of southern Belize, not found in neighbouring Indigenous cultures. Consensus on
plant uses by the Healers was high, indicating a well-conserved, codified oral history. After
horticultural experimentation by the Healers, the Indigenous botanical garden provided a habitat for
and conservation of 102 medicinal species including many epiphytes that were rescued from
forested areas. Ethnopharmacological studies by the university partners showed a pharmacological
basis for, and active principles of, plants used for epilepsy and anxiety, for inflammatory conditions
such as arthritis, for dermatological mycoses, and for type 2 diabetes complications. Overall, the
project has provided a model for Indigenous empowerment and First Nation's science, as well as
establishing traditional medicine as an important, unified healing practice that can safely and
effectively provide primary health care in its cultural context. (English) [ABSTRACT FROM
AUTHOR]
Cette revue décrit un projet mené par des guérisseurs mayas Q'eqchi' de Xna'ajeb' aj Ralch'o'och' (Belize)
pour renforcer et améliorer la médecine botanique traditionnelle. Les objectifs du projet étaient de
conserver les connaissances sur les plantes médicinales, ce qui a conduit à des études
ethnobotaniques, et de conserver les plantes elles-mêmes, en créant un jardin ethnobotanique
dirigé par la communauté. Au total, 169 espèces médicinales ont été collectées dans le cadre de
l'ethnobotanique, ce qui a permis d'acquérir des connaissances uniques sur de nombreuses
espèces de la forêt pluviale des basses terres humides du sud du Belize, que l'on ne trouve pas
dans les cultures indigènes voisines. Le consensus sur l'utilisation des plantes par les guérisseurs
était élevé, ce qui indique une histoire orale codifiée bien conservée. Après l'expérimentation
horticole des guérisseurs, le jardin botanique indigène a permis d'abriter et de conserver 102
espèces médicinales, dont de nombreux épiphytes provenant de zones forestières. Des études
ethnopharmacologiques menées par les partenaires universitaires ont mis en évidence la base
pharmacologique et les principes actifs de plantes utilisées pour traiter l'épilepsie et l'anxiété, les
états inflammatoires tels que l'arthrite, les mycoses dermatologiques et les complications du
diabète de type 2. Dans l'ensemble, le projet a fourni un modèle pour l'autonomisation des
autochtones et la science des Premières nations, tout en établissant cette médecine traditionnelle
comme une pratique de guérison importante et unifiée, qui peut fournir en toute sécurité et
efficacement des soins de santé primaires dans son contexte culturel. (French) [ABSTRACT FROM
AUTHOR]
Copyright of Botany is the property of Canadian Science Publishing

31
Anywar, G., et al. (2022). "A review of Aloe species used in traditional medicine in East Africa." South
African Journal of Botany 147: 1027-1041.
• There is wide spread use of Aloe species in traditional healing practices in East Africa. • Forty-nine
Aloe species were identified as used for medicinal purposes in traditional medicine • Thirty-six
species (73.5%) had some form of phytochemical analysis performed on them. • Most of the Aloe
species have never been investigated for any biological activity. • Some Aloe species are poisonous
to humans when used in high doses, despite being used in traditional medicine and others cause a
wide range of toxic side effects e.g. Aloe Aageodonta, A. Ballyi , and A. Christianii There is
widespread use of Aloe species in traditional healing practices in East Africa for a variety of
diseases. Unfortunately, there is a tendency of mistakenly referring to all species of the genus Aloe
as Aloe vera , despite the diversity of aloes in the region. The names for the different Aloe species
in local languages are usually the same for the different species. The aim of this review was to
assess the medicinal uses of the indigenous little-known and other popular Aloe species in East
Africa. Relevant articles, books, theses, dissertations, patents, and other English-only reports on
the ethnobotany, traditional medicinal uses, pharmacological or biological activity, toxicity,
phytochemistry, trade, conservation, etymology, and distribution of aloe species in East Africa
(Uganda, Tanzania, Kenya, Rwanda, and Burundi) were reviewed. Databases such as PubMed,
Web of Science, Scopus, Science Direct, and search engines such as Google Scholar, were
searched between May and September 2020. Scientific names and synonyms of the aloe species
were verified and resolved using Plants of the World Online (POWO, http://powo.science.kew.org/).
Forty-nine of the over 180 Aloe species known in East Africa, are traditionally used for treating
various ailments. Most of the Aloe species (85.7%) had direct references to their use in traditional
medicine. Thirty-six species (73.5%) had some form of phytochemical analysis performed on them.
Most of the Aloe species (67.3%) have never been investigated for any biological activity. The
distinctive constituents in aloe leaves are phenolic compounds including chromone, anthraquinone
or anthrone derivatives. Aloe aageodonta, A. ballyi , and A. christianii are known to be poisonous to
humans when used in high doses, despite being used in traditional medicine. Aloe elgonica, A.
ferox , and A. lateritia are all highly toxic to brine shrimp, whereas A. macrosiphon, A. vera , and A.
volkensii cause a wide range of toxic side effects, such as bloody diarrhoea, dehydration, kidney
damage, miscarriage, nausea and vomiting, hepatotoxicity, and acute renal failure, when used for
long periods and in high doses. Several Aloe species are used in East Africa for treating various
ailments. However, most of the local Aloe species have not been scientifically investigated for their
biological activity, as well as their toxicity. [ABSTRACT FROM AUTHOR]
Copyright of South African Journal of Botany is the property of Elsevier B.V.

Agize, M., et al. (2022). "Ethnobotany of traditional medicinal plants and associated indigenous knowledge
in Dawuro Zone of Southwestern Ethiopia." Journal of Ethnobiology & Ethnomedicine 18(1): 1-21.
Background: The study aimed at documenting the indigenous and local knowledge and use of
traditional medicinal plants for treating human and livestock ailments in Dawuro Zone of Ethiopia.
Methods: A survey was conducted among traditional healers and native administrators through
discussion, interviews, and field observations. The snowball sampling technique was used to select
384 traditional healers in purposefully selected 50 villages spanning seven districts for face-to-face
individual interviews. The chi-square test was applied to establish associations between traditional
healers' demographics, the distance between the village site and the nearest natural forest and a
health center, and SPSS V.20 software was used for the analysis. Results: The traditional healers
of the study area reported the use of 274 traditional medicinal plant species belonging to 217
genera and 82 families. Asteraceae (11.68%), Fabaceae (9.49%), and Lamiaceae (9.12%) were the
foremost frequently used families. Herb species (54.8%) and leaves (65%) were predominantly
sourced from the wild environment. The quantity of medicinal plants used (x2 = 278.368, df = 20, P
= 0.000) and years of (experience in) traditional healing using herbs (x2 = 76.358, df = 10, P =
0.000) varied with distance from the natural forests. The service charge for healing had strong
positive association (x2 = 24.349, df = 5, P = 0.000) with healer's age (x2 = 309.119, df = 184, P =
0.000) and educational level (x2 = 851.230, df = 598, P = 0.000) with distance of traditional healer's
residence from the medical institution. The agricultural activities, urbanization, low or no charge for

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 the healing service, the secrecy and oral transfer of the knowledge, and the demand for medicinal
and other multiple purposes species were some of the factors threatening the resource and the
associated knowledge as well as the service in the study area. Conclusion: There are diversified
traditional medicinal plants applied for healthcare of the community and domestic animals of the
study area. The source of remedies mostly depends on herbs of natural forests, and the leaf was
the most frequently used plant part. Developing conservation intervention and sustainable systems
of utilization is needed for multipurpose medicinal plants. Finally, integrating with modern system
and formalizing, legalizing, and capacitating the traditional medicine practitioners are needed for
access of primary healthcare systems to rural communities. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnobiology & Ethnomedicine is the property of BioMed Central

Wendt, D. C., et al. (2021). "Commentary on the impact of the COVID-19 pandemic on opioid use disorder
treatment among Indigenous communities in the United States and Canada." Journal of Substance Abuse
Treatment 121: N.PAG-N.PAG.
This commentary focuses on how some Indigenous communities in the United States (U.S.) and
Canada are addressing the opioid epidemic within the context of the COVID-19 pandemic, from the
perspective of the co-authors as researchers, clinicians, and pharmacists working within or among
Indigenous communities in three eastern Canadian provinces and two western U.S. states. The
pandemic has likely exacerbated opioid use problems among Indigenous communities, especially
for individuals with acute distress or comorbid mental illness, or who are in need of withdrawal
management or residential services. In response to the pandemic, we discuss first how greater
prescription flexibility has facilitated and even increased access to medications for opioid use
disorder. Second, we describe how Indigenous-serving clinics have expanded telemedicine
services, albeit not without some challenges. Third, we note challenges with restricted participation
in traditional Indigenous healing practices that can be helpful for addiction recovery. Fourth, we
mention providers' worries about the pandemic's impact on their patients' mental health and safety.
We argue that certain treatment transformations may be helpful even after the pandemic is over,
through enhancing access to community-grounded treatment, decreasing stigma, and promoting
patient self-efficacy. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Substance Abuse Treatment is the property of Pergamon Press - An Imprint of
Elsevier Science

Suharmiati, S., et al. (2021). "Medicinal Plants Knowledge and Traditional Healing Practices of Mentawai
Indigenous People in Indonesia: An Ethnomedicine Approach." Indian Journal of Forensic Medicine &
Toxicology 15(3): 4191-4199.
Background: Medicinal plants have an important role in traditional medicine. Mentawai ethnic in
Mentawai islands is one of the indigenous tribes in Indonesia that have strong traditional practices.
However, little information is known about the medicinal plants that they use. This study aims to
analyze medicinal ingredients used by Mentawai people seen from ethnomedicine and modern
pharmacology perspectives. Methods: Data was collected through observations and interviews with
key informants in Madobag village, Mentawai Regency, Indonesia. Results: Most of the medicinal
plants according to the informant (Sikerei) were used for treating swelling, new wounds, and
lymphatic diseases. Based on modern pharmacology literature, some of the plants used by the
Mentawai people have the properties of antimicrobial, antiinflammation, and antioxidants.
Conclusion: Traditional healer in Mentawai islands has knowledge of medicinal plants even though
some of them do not correspond to the modern pharmaceutical science. [ABSTRACT FROM
AUTHOR]
Copyright of Indian Journal of Forensic Medicine & Toxicology is the property of Institute of Medico-legal
publications Pvt Ltd

Smith, M., et al. (2021). "Furthering Cultural Safety in Kidney Care Within Indigenous Communities: A
Systematic and Narrative Review." Kidney medicine 3(6): 896-904.
Rationale & Objective: Cultural Safety is being prioritized within health care around the world. As a
concept, Cultural Safety centers upon power relations between health providers and indigenous

33
 recipients of care, ensuring that all people feel safe and respected in the health care system. In this
article, we explored the breadth of the literature regarding Cultural Safety within the context of
indigenous kidney health care.; Study Design & Populations: As a systematic narrative review, this
work engaged widely across a diverse range of the available literature to broaden understanding of
Cultural Safety within indigenous kidney health care and indigenous populations from Australia,
New Zealand, Canada, and the United States.; Search Strategy & Analytical Approach: Guided by
the research question focused on how Cultural Safety occurs within care for indigenous people with
kidney disease, an initial database search by the university librarian resulted in retrieval of 2,232
articles, of which 96 potential articles were screened by the research team.; Results: 15 articles
relevant to the research question were identified and study findings were assembled within 3 broad
clusters: relationality, engagement, and health care self-determination; systemic issues, barriers,
and access; and addressing legacies of colonialism for health care providers.; Limitations: The
review summarizes mainly qualitative articles given the paucity of articles found specific to Cultural
Safety within indigenous contexts.; Conclusions: Of particular interest to health care providers are
the collation of solutions by cluster and the findings of this review that contribute to further
understanding of the concept of Cultural Safety in health care for indigenous people with kidney
disease. Also, findings address the importance of community-driven kidney care in which language,
ways of knowing and being, and traditional ways of healing are prioritized. (© 2021 The Authors.)

Okoro, M. O. (2021). "Ethical Health Care in an African Context: Linking Conventional Medicine and
Traditional Healing Practices in Igboland, Nigeria."
This dissertation argues that in Nigeria's Igboland, a health-care ethic reflective of the Roman
Catholic Christian faith must build links between the rightful practices of both conventional Western
medicine and traditional Igbo healers. It calls such a health-care ethic an "integral health-care ethic"
in the Nigerian Igbo context. The inspiration for this dissertation comes from the growing respect
given to indigenous people and their knowledge by the Roman Catholic Church since the Second
Vatican Council and, more specifically, the attention Pope Francis has given to indigenous people
in his writings and speeches. For example, in his remarks on today's environmental crisis, Pope
Francis called for a greater dialogue between Western science and indigenous people's ecological
knowledge and wisdom as one of the elements of his vision for an "integral ecology." Can the
mutually beneficial dialogue that Pope Francis encouraged between Western science and
indigenous people's knowledge broaden to include a dialogue between Western methods of health
care and traditional healing practices of indigenous people? That, precisely, is the dissertation's
central question, with a specific focus on the relationship between conventional Western medicine
in Igboland, Nigeria, and Igbo traditional healers' indigenous curative practices. This dissertation
answers the above question in the affirmative. It explores how the Western scientific knowledge in
health care and the Igbo indigenous healing knowledge and skills can collaborate to achieve
integral health care analogous to Pope Francis's integral ecology in 'Laudato Si'. It engages the
combined moral compasses of the Igbo 'Ube Nwanne' and the Western ethics of care to adequately
link the indigenous healing practices and Western health-care methodology to achieve sustainable,
socioethical, and integral health care in Igboland. Linking 'Ube Nwanne' and Western ethics of care
ensures adequate collaboration, mutual adaptation, standardization, information sharing, and trust
needed to achieve integral health care in Igboland. The dissertation proceeds in four chapters,
preceded by an introduction, and ends with a summary and conclusion of the work. As interest in
the collaboration between Igbo traditional healing practices and Western biomedical or orthodox
medical practice continues to grow, the need for integral health care becomes more urgent.
Therefore, future research will seek to foster this alliance between the two health-care systems and
make integral health care more readily available, accessible, and affordable to those who need it for
their health care and well-being. (Reproduced with permission of ProQuest LLC.) (edited)

Muscat, S.-A., et al. (2021). "Ketamine-Assisted and Culturally Attuned Trauma Informed Psychotherapy as
Adjunct to Traditional Indigenous Healing: Effecting Cultural Collaboration in Canadian Mental Health
Care." Behavioral sciences (Basel, Switzerland) 11(9).

34
 Ketamine therapy with culturally attuned trauma-informed psychotherapy in a collaborative cross-
cultural partnership may provide a critical step in the operationalization and optimization of
treatment effectiveness in diverse populations and may provide a foundation for an improved quality
of life for Indigenous people. Decolonizing Indigenous health and wellbeing is long overdue,
requiring an equal partnership between government and Indigenous communities, built upon an
aboriginal culture holistic foundation of balance of mind, body, social and spiritual realms, and
within the context of historical and lived experiences of colonialism. Culturally attuned trauma-
informed psychotherapy paired with ketamine-a fast-acting antidepressant that typically takes effect
within 4 hours, even in cases of acute suicidality-may be uniquely qualified to integrate into an
Indigenous based health system, since ketamine's therapeutic effects engage multiple
neuropsychological, physiological, biological, and behavioral systems damaged by intergenerational
complex developmental trauma. Ketamine holds the potential to serve as a core treatment modality
around which culturally engaged treatment approaches might be organized since its brief alteration
of normal waking consciousness is already a familiar and intrinsic element of healing culture in
many Indigenous societies. There is great need and desire in Indigenous communities for respectful
and sacred partnership in fostering more effective mental health outcomes and improved quality of
life.

Munajat, M. B., et al. (2021). "Perceptions and prevention practices on malaria among the indigenous
Orang Asli community in Kelantan, Peninsular Malaysia." Malaria Journal 20(1): 1-9.
Background: Malaysia is on track towards malaria elimination. However, several cases of malaria
still occur in the country. Contributing factors and communal aspects have noteworthy effects on
any malaria elimination activities. Thus, assessing the community's knowledge, attitudes and
practices (KAP) towards malaria is essential. This study was performed to evaluate KAP regarding
malaria among the indigenous people (i.e. Orang Asli) in Peninsular Malaysia. Methods: A
household-based cross-sectional study was conducted in five remote villages (clusters) of Orang
Asli located in the State of Kelantan, a central region of the country. Community members aged six
years and above were interviewed. Demographic, socio-economic and KAP data on malaria were
collected using a structured questionnaire and analysed using descriptive statistics. Results:
Overall, 536 individuals from 208 households were interviewed. Household indoor residual spraying
(IRS) coverage and bed net ownership were 100% and 89.2%, respectively. A majority of
respondents used mosquito bed nets every night (95.1%), but only 50.2% were aware that bed nets
were used to prevent malaria. Nevertheless, almost all of the respondents (97.9%) were aware that
malaria is transmitted by mosquitoes. Regarding practice for managing malaria, the most common
practice adopted by the respondents was seeking treatment at the health facilities (70.9%), followed
by self-purchase of medication from a local shop (12.7%), seeking treatment from a traditional
healer (10.5%) and self-healing (5.9%). Concerning potential zoonotic malaria, about half of the
respondents (47.2%) reported seeing monkeys from their houses and 20.1% reported entering
nearby forests within the last 6 months. Conclusion: This study found that most populations living in
the villages have an acceptable level of knowledge and awareness about malaria. However,
positive attitudes and practices concerning managing malaria require marked improvement.
[ABSTRACT FROM AUTHOR]
Copyright of Malaria Journal is the property of BioMed Central

Mehl-Madrona, L. and B. Mainguy (2021). "An exploration of the elements of effective cultural healing in
North America." European Psychiatry 64: S686-S687.
Introduction: How traditional cultural healing works is difficult for biomedical science to understand.
Outcomes do occur that defy the conventional logic of materialistic, reductionistic cause-and-effect.
Objectives: We aimed to understand how participants understood what happens in traditional
cultural healing. Methods: We identified 26 cases of results in which improvement occurred beyond
what biomedicine would expect from a placebo response. We interviewed the healers and their
clients to understand their experience and how they saw what had happened. Results: Seven cases
involved resolution of cancer; 2 cases, musculoskeletal disorders; 9 cases of rheumatological
disorders; 8, other disorders. Each person spoke about the importance of spiritual transformation

35
 and described such an experience. They spoke about an attitude of the cultural healer that involved
what could best be translated as radical empathy coupled with non-judgmental listening without
interpretation. Many of healers had been initiated into their healing roles via a life-threatening illness
that resolved when an extra-ordinary being(s) (a spirit or god, or God) entered their life world and
became an integral part of their being. This was also a common description given by the
participants for what had happened. The healers often described themselves as a hollow bone, a
conduit through which spiritual forces flow. Conclusions: Traditional cultural healing remains
important to psychiatry because it defies explanation in our usual paradigm. Spiritual transformation
and radical empathy may be necessary, though not sufficient components. For the person who
undergoes a profound spiritual transformation, extensive changes in self and world view may occur.
[ABSTRACT FROM AUTHOR]
Copyright of European Psychiatry is the property of Cambridge University Press

Mehl-Madrona, L. and B. Mainguy (2021). "Models for successful interactions of psychiatrists with
indigenous patients and communities." European Psychiatry 64: S321-S321.
Introduction: Conventional psychiatric services are not always acceptable to indigenous
communities and people. Objectives: To present successful models of interactions of psychiatrists
with indigenous patients and communities based upon our work with five communities in Maine.
Methods: We reviewed the strategies that worked for community interaction from our project for
supporting indigenous communities to implement medication-assisted treatment and we reviewed
the literature to see what other strategies are reported successful. Results: Psychiatrists working in
these communities may need to sharemore personal details than towhat they are usually
accustomed to be accepted. They may need to acknowledge local culture and spirituality and work
with traditional knowledge holders to create collaborative healing approaches. As part of this, a
narrative approach appeared to work best in which the psychiatrist worked within the stories and
beliefs of the community which required taking the time in dialogue to learn those stories and
beliefs. Specifically, we address the challenges of flying into northern, rural, and remote
communities, of academic physicians consulting to tribalbased opiate treatment programs, of
modifying usual counseling techniques such as motivational interviewing to an indigenous
population, and of the changes made in practice styles when taking into account the critiques made
by indigenous people about medicine in general and psychiatry in particular. Conclusions: We
propose that participatory action-based approaches can improve service delivery to indigenous
people. Indigenous cultures share a collectivist mindset in which the needs of the group supersede
the needs of individuals, a reliance upon stories, and commitment to a biopsychosocial and spiritual
approach. [ABSTRACT FROM AUTHOR]
Copyright of European Psychiatry is the property of Cambridge University Press

Maudrie, T. L., et al. (2021). "Our Collective Needs and Strengths: Urban AI/ANs and the COVID-19
Pandemic." Frontiers in sociology 6: 611775.
The COVID-19 pandemic has raised national consciousness about health inequities that
disproportionately impact American Indian/Alaska Native (AI/AN) communities, yet urban AI/AN
communities continue to remain a blind spot for health leaders and policymakers. While all United
States cities have been the traditional homelands of AI/AN peoples since time immemorial, urban
AI/ANs are consistently excluded in local and national health assessments, including recent reports
pertaining to COVID-19. Today the majority of AI/ANs (71%) live in urban areas, and many cities
have strong Urban Indian Health Programs (UIHPs) that provide space for medical care, community
gatherings, cultural activities, and traditional healing. Many of these UIHPs are currently scrambling
to meet the needs of their AI/AN service communities during the pandemic. While the COVID-19
pandemic brought new sources of funding to UIHPs, the lack of local AI/AN data and arbitrary
funding restrictions precluded some UIHPs from addressing their communities' most immediate
challenges such as food and economic insecurities. Despite these challenges, urban AI/AN
communities carry the historical resilience of their ancestors as they weave strong community
networks, establish contemporary traditions, and innovate to meet community needs. This article
focuses on the experiences of one UIHP in Baltimore City during the COVID-19 pandemic to

36
 illustrate present-day challenges and strengths, as well as illuminate the urgency for tailored, local
data-driven public health approaches to urban AI/AN health.; Competing Interests: The authors
declare that the research was conducted in the absence of any commercial or financial
relationships that could be construed as a potential conflict of interest. (Copyright © 2021 Maudrie,
Lessard, Dickerson, Aulandez, Barlow and O’Keefe.)

Masola, N. J. and S. T. Sigida (2021). "CHRONIC DISEASES AND MEDICAL PLURALISM: THE CASE
OF FAITH HEALERS IN LIMPOPO, SOUTH AFRICA." Indilingua: African Journal of Indigenous
Knowledge Systems 20(2): 194-208.
The article presents research on the role of faith healers in treatment of person suffering from
chronic disease in Limpo, South Africa. Topics discussed include that in Africa managing chronic
diseases using alternative methods such as traditional and faith healing is popular, Afrocentric
perspective research was conducted to understand the disease and the way they are treated and
that the study shows that the faith healers believe that chronic diseases can be treated with Divine
intervention.

Marques, B., et al. (2021). "Adapting Traditional Healing Values and Beliefs into Therapeutic Cultural
Environments for Health and Well-Being." International journal of environmental research and public health
19(1).
Although research has long established that interaction with the natural environment is associated
with better overall health and well-being outcomes, the Western model mainly focuses on treating
symptoms. In Aotearoa/New Zealand, the Indigenous Māori have long demonstrated significantly
more negative health outcomes than non-Māori. Little research has examined the causes compared
to Western populations or the role of the natural environment in health outcomes for Māori. An
exploration of rongoā Māori (traditional healing system) was conducted to ascertain the importance
of landscape in the process of healing. Eight rongoā healers or practitioners took part in semi-
structured narrative interviews from June to November 2020. Transcribed interviews were analysed
using an interpretative phenomenological analysis and Kaupapa Māori techniques. The findings
show how rongoā is underpinned by a complex set of cultural values and beliefs, drawing from the
connection to wairua (spirit), tinana (body), tikanga and whakaora (customs and healing), rākau
(plants), whenua (landscape) and whānau (family). Incorporating such constructs into the
landscape can foster our understanding of health and well-being and its implications for
conceptualising therapeutic environments and a culturally appropriate model of care for Māori and
non-Māori communities.

Liu-Helmersson, J. and A. Ouma (2021). "Sámi traditional medicine: practices, usage, benefit, accessibility
and relation to conventional medicine, a scoping review study." International Journal of Circumpolar Health
80(1): 1924993.
The Sámi Indigenous populations, who live in the arctic Sápmi area across four countries - Norway,
Sweden, Finland and the Kola Peninsula of Russia - have practiced traditional medicine (TM) for
millennia. However, today Sámi TM is unknown within the Swedish health care services (HCS). The
aim of this study is to describe the nature and scope of research conducted on Sámi TM among the
four Sápmi countries. This study covers peer-reviewed research published in the English language
up to 8 April 2020. From 15 databases, 240 abstracts were identified, and 19 publications met the
inclusion criteria for full review. Seventeen studies were conducted in Norway, one in Finland and
one in Sweden, none in Russia. In northern Norway, Sámi TM is actively used by the local
communities, and is claimed to be effective, but is not accessible within HCS. Holistic worldviews,
including spirituality, prevail in Sámi TM from practitioners' selection criteria to health care practices
to illness responsibilities. An integration of Sámi TM into HCS is clearly the desire of local
communities. Comparisons were made between Sámi TM and conventional medicine on
worldviews, on perspectives towards each other, and on integration. More studies are needed in
Sweden, Finland and Russia.

37
Kyoon Achan, G., et al. (2021). "The Two Great Healing Traditions: Issues, Opportunities, and
Recommendations for an Integrated First Nations Healthcare System in Canada." Health Systems &
Reform 7(1): 1-10.
The First Nations in Manitoba, Canada, are calling for active recognition and incorporation of
holistic traditional healing and medicine ways and approaches by the mainstream healthcare
system that has hitherto tended to ignore all but biomedical approaches. This request for
recognition requires elaboration on areas of opportunity for collaboration that could positively
influence both Indigenous and allopathic medicine. We discuss pathways to an integrated
healthcare system as community-based primary healthcare transformation. A community-based
participatory research approach was used to engage eight Manitoba First Nations communities.
One hundred and eighty-three (183) in-depth, semi-structured key informant interviews were
completed in all communities. Grounded theory guided data analysis using NVivo 10 software. We
learned that increased recognition and incorporation of traditional healing and medical methods
would enhance a newly envisioned funded health system. Elders and healers will be meaningfully
involved in the delivery of community-based primary health care. Funding for traditional healing and
medicines are necessary components of primary health care. An overall respect for Indigenous
health knowledge would aid transformation in community-based primary health care. Recognition of
and respect for traditional healing, healers, medicines, therapies, and approaches is also
recommended as part of addressing the legacy and intergenerational impact of assimilative policies
including Indian residential schools as the Truth and Reconciliation Commission of Canada has
stated in its Calls to Action. [ABSTRACT FROM AUTHOR]
Copyright of Health Systems & Reform is the property of Taylor & Francis Ltd

Gonzalez, D., et al. (2021). "The Shipibo Ceremonial Use of Ayahuasca to Promote Well-Being: An
Observational Study." Frontiers in pharmacology 12: 623923.
Promoting well-being is one of the main goals to improve health in the world. We examined the
well-being and quality of life over the course of one year in a sample that participated in an
Indigenous Shipibo healing program where traditional healers work in a series of ayahuasca
ceremonies. We also explored the role of decentering as a mediator of psychological well-being.
Participants who attended the program responded to an online survey that included a Psychological
Well-Being Scale; Oxford Happiness Questionnaire; The World Health Organization Quality of Life
Spirituality, Religiousness, and Personal Beliefs scale; the WHO Quality of Life-BREF scale; and
Decentering scale. Baseline (T0) and postassessment (T1) were completed by 200 individuals. Of
these, 101 completed the follow-up assessment at three months (T2), 91 at 6 months (T3), and 94
at 12 months follow-up (T4) after leaving the center. ANOVA test was performed in a representative
subsample to control the passing of time two months before attending the program (T-1). Pearson's
test was performed to examine the relationship between psychological well-being and decentering
during the period of T0 and T1. A significant increase was observed in all the scales at all time
points ( p ≤ 0.01). The subgroup analysis performed in a representative subsample allowed us to
infer that the significant differences in outcomes are due to the effect of their stay at the center and
not the passing of time. We found a relationship between decentering and the improvement of
psychological well-being ( r = 0.57; p < 0.01). Our results suggest that the Indigenous Shipibo
healing work with ayahuasca has value to improve long-term well-being and quality of life for
Westerners.; Competing Interests: The authors declare that the research was conducted in the
absence of any commercial or financial relationships that could be construed as a potential conflict
of interest. (Copyright © 2021 Gonzalez, Cantillo, Perez, Carvalho, Aronovich, Farre, Feilding,
Obiols and Bouso.)

Gone, J. P. (2021). "The (post)colonial predicament in community mental health services for American
Indians: Explorations in alter-Native psy-ence." American Psychologist 76(9): 1514-1525.
Early in my career, I explored clinical depression and problem drinking among my own American
Indian people on the Fort Belknap Indian reservation in Montana in the United States. There I
interviewed a middle-aged cultural traditionalist named Traveling-Thunder who explained why many
community members struggled with substance abuse and associated distress. In his view, the

38
 primary problem was that 'we do not fit in with the Whiteman’s system.' As it turned out, this
straightforward observation captured an entire explanatory rationale about reservation mental
health that reappears everywhere I go in 'Indian Country.' Specifically, Traveling-Thunder
highlighted history and spirituality in his account of the emergence of community mental health
problems, overtly attributing these forms of disabling distress to processes of Euro American
colonization. This problem frame overtly recasts 'mental disorders' as (post)colonial pathologies,
which anchors a broad alternative Indigenous mental health discourse. This framework is parallel to
but distinctive from dominant psychiatric discourse. In this article, I describe this alter-Native psy-
ence and trace the implications for American Indian community mental health services. (PsycInfo
Database Record (c) 2023 APA, all rights reserved)
Public Significance Statement—Community mental health research among American Indians reveals an
alternative framework for mental health concerns that is parallel to but divergent from professional
discourse. Consideration by psychologists of this framework is important if relevant, accessible, and
effective mental health services are to reach a broader swath of American Indians who contend with
mental health problems. (PsycInfo Database Record (c) 2023 APA, all rights reserved)

Gone, J. P. (2021). "Decolonization as Methodological Innovation in Counseling Psychology: Method,

Power, and Process in Reclaiming American Indian Therapeutic Traditions." Journal of Counseling
Psychology 68(3): 259-270.
Decolonization harbors great potential as a transformative methodological innovation for advancing
social justice in counseling psychology. One domain of colonized knowledge with relevance for the
field is therapeutic expertise in American Indian communities. In this article, I draw extensively on
vignettes from the life narrative of a historical Aaniiih-Gros Ventre medicine man to reveal various
facets of his healing practices. I do so as an illustrative case example of a decolonial reclamation of
Indigenous therapeutic traditions for the discipline. In discussing method, power, and process in
association with decolonization, I first summarize emergent divergences between Indigenous
traditional healing and modern counseling based on excerpted vignettes. Then, I observe that
method in pursuing decolonization through Indigenous therapeutic reclamation is currently open to
various forms of qualitative inquiry, that power in pursuit of Indigenous therapeutic reclamation must
appraise the role of therapeutic regimes in the creation of modern subjects, and that process in
pursuit of Indigenous therapeutic reclamation must allow for decolonization to extend to the
repatriation of Indigenous relationships to land. Finally, I gesture beyond the consideration of
Indigenous therapeutic traditions to trace the profound implications of a decolonization agenda for
knowledge, practice, and training in counseling psychology. [ABSTRACT FROM AUTHOR]

Eni, R., et al. (2021). "Decolonizing health in Canada: A Manitoba first nation perspective." International
Journal for Equity in Health 20(1): 1-12.
Introduction & Background: Global persistence of health inequities for Indigenous peoples is evident
in ongoing discrepancies in health and standards of living. International literature suggests the key
to transformation lies in Indigenous efforts to control Indigenous health and healthcare. Previous
authors have focused upon participation, structural transformation, and culturally appropriate
healthcare recognized as a political right as fundamental tenets of Indigenous control.
Contextualizing Indigenous health and wellness falls within a growing discussion on decolonization
– a resituating of expertise that privileges Indigenous voice and interests. Methods: The study is a
qualitative, grounded theory analysis, which is a constructivist approach to social research allowing
for generation of theory in praxis, through interactions and conversations between researchers and
participants. One hundred eighty-three interviews with additional focus groups were held between
2013-15 in eight Manitoba First Nation communities representing different models of health
delivery, geographies, accessibilities, and Indigenous language groups. Community research
assistants and respected Elders participated in data collection, analysis and interpretation. Line-by-
line coding and constant comparative method led to the discovery of converging themes. Findings:
Ultimately four main themes arose: 1) First Nation control of healthcare; 2) traditional medicine and
healing activities; 3) full and meaningful community participation; and 4) cleaning up impacts of
colonization. Joint analyses and interpretation of findings revealed substantial evidence that

39
 communities were looking profoundly into problems of improperly delivered services and health
inequities. Issues were consistent with those highlighted by international commissions on
reconciliation, health, Indigenous rights and liberties. To those documents, these findings add
ground upon which to build the transformative agenda. Results & Discussion: Communities
discussed the need for creation of protocols, constitution and laws to ensure growth of a
decolonizing agenda. Inclusive to the concept are holistic, preventative, traditional health
perspectives, and Indigenous languages. Colonization impacts were of critical concern and in need
of undoing. Sharing of social and political efforts is seen as pivotal to change and includes all
members of communities. [ABSTRACT FROM AUTHOR]
Copyright of International Journal for Equity in Health is the property of BioMed Central

Danto, D., et al. (2021). "Learning from Those Who Do: Land-Based Healing in a Mushkegowuk
Community." International Journal of Mental Health & Addiction 19(6): 2131-2143.
The purpose of this study was to identify shared and distinct features across land-based
approaches to healing in different communities within Mushkegowuk Territory through interviews
with individuals directly involved with land-based programs. Following from prior studies of land-
based interventions with two different communities in northern Ontario, the present study utilized a
two-eyed seeing approach to data collection and analysis that emphasized Indigenous
methodology. Consistent with prior research, participants emphasized the broad significance of the
role of nature; the value of culture and language; the role of Elders; the need for care and shared
responsibility for a community and its members; and the importance of traditional knowledge as well
as the risks associated with its loss. Programs included the transfer of traditional skills and
knowledge related to living on the land, and were largely taught through demonstration and
collaborative work, which enhanced participants' sense of identity and emphasized bringing
together youth and Elders to foster intergenerational connection. Participants in the current study
emphasized the role of Elders in teaching traditional language to youth through engagement in
land-based activities, as well as moral lessons that can be learned through engagement with
nature. Finally, a reported focus of the present program involved enhancing participants' sense of
spirituality and facilitating a deeper connection to the Creator through prayer and respect for the
land. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Mental Health & Addiction is the property of Springer Nature

Blume, A. W. (2021). "An Indigenous American Conceptualization of Substance Abuse and Its Treatment."
Alcoholism Treatment Quarterly 39(2): 135-153.
Alcohol misuse has persisted in Indian country for generations. These disparities persist despite
recent advances in services that often promote some combination of western-oriented
conceptualizations of treatment with traditional healing and cultural practices. The intractability of
alcohol and drug problems in many Indigenous communities suggests that current expressions of
treatment are not sufficient to address substance misuse in these communities and effectively
prepare clients for the post-treatment experiences of recovery. The focus of this paper is to
generate hypotheses about what may be missing from the treatment today to improve treatment
outcomes for Indigenous clients, and then propose ways for how treatment may be transformed
from its current mostly western-oriented perspective to foundationally align with an Indigenous
American worldview concerning well-being and health. Advancing treatment for American Indians
and Alaska Natives includes consideration for how to address the consequences of colonialism that
persist in ways that systematically harm the well-being and health of clients, how to align treatment
models with Indigenous beliefs concerning an interdependent communalistic existence, and how to
transform treatment to a holistic healing model that addresses alcohol and other substance misuse
in the context of relationships. [ABSTRACT FROM AUTHOR]
Copyright of Alcoholism Treatment Quarterly is the property of Taylor & Francis Ltd

Bagge, N. and P. Berliner (2021). "Psychotherapy and indigenous people in the Kingdom of Denmark."
Psychotherapy & Politics International 19(2): 1-14.

40
 Greenlanders are the indigenous people of the Kingdom of Denmark. Through the study of
literature, the authors conducted a preliminary investigation into the psychological and social
problems of Greenlanders as well as the status of psychotherapy. The main type of therapy offered
takes a Western cultural perspective, but the prevalence of culturally sensitive psychotherapy
practices is increasing. The authors examined the traditional indigenous healing practice of the
angakok (shaman), concluding that it is not a living tradition but can be traced from the indigenous
Inuit culture alive in Greenlanders today. Three key areas for culturally sensitive psychotherapy
practices are identified: (1) global, holistic, visual and bodily ways of learning, (2) community-based
and collective practices, and (3) social values and the collective healing of broken social values
(taboos). The authors concluded that more research is needed, along with the development of
guidelines for culturally sensitive therapy for Greenlanders and the integration of indigenous
practices and perspectives into psychotherapy. [ABSTRACT FROM AUTHOR]
Copyright of Psychotherapy & Politics International is the property of Wiley-Blackwell

Andersen, L. A. K., et al. (2021). "What is known about treatment aimed at indigenous people suffering
from alcohol use disorder?" Journal of Ethnicity in Substance Abuse 20(4): 508-542.
Background: Alcohol Use Disorder (AUD) is a destructive and serious problem among indigenous
populations around the world. The drinking pattern differs from the non-indigenous populations by
being short-term risky drinking such as binge drinking. In general, the treatment offered is based on
conventional western strategies, though, in many regions' treatment facilities are poor. The present
review summarizes the researched possibilities for alcohol treatment specific to indigenous
populations. Method: A systematic search in four databases, Pubmed, Psyinfo, Cochcrane and
Cinahl within the past ten years identified 19 articles that investigate the effect of different
approaches to treat indigenous people with AUD. Result: Several studies suggest implementing
native and traditional ways of healing in the treatment. Community-driven approaches have shown
effect in the reduction of AUD among indigenous youth, as well as a web based brief intervention,
motivational interviewing, and alcohol restrictions. Also, naltrexone as firstline medical treatment is
suggested. Discussion and conclusion: In general, the studies included have a moderate to low
quality and are difficult to compare but can provide an overview of elements that seem important in
the treatment of indigenous people. There is a lack of research of both conventional treatment and
treatment specific tailored to indigenous populations. The latter specifically minded to community
prevention, the involvement of local people and implementing cultural traditions and healing
methods and rebuilding native identity, seems as important elements in future treatment and
prevention strategies. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnicity in Substance Abuse is the property of Taylor & Francis Ltd

Adam, B. A. (2021). "Indigenous doctors bridge western, traditional medicine." Eagle Feather News 24(6):
8-8.
The article presents the discussion on Indigenous Doctors bridging the distance between western
medicine and traditional healing. Topics include overcrowded housing, inflated prices for healthy
food and basic skin care products, and lack of local medical laboratories; and requiring extra
dermatology training and cultural competency for people working in remote communities.

Thornton, R. J. (2020). "Therianthropes as human-animal relations: contextualising rock art in

anthropological perspective." Anthropology Southern Africa (2332-3256) 43(3): 181-196.
Southern African rock art is painted on exposed but sheltered rock faces and features involved
collocations of images in generally ambiguous relation to one another. Therianthropes — mixtures
of parts of humans and animals — condense in one image a relationship between animals and
human persons. This analysis takes inspiration from the anthropology of iconography and value
creation in Melanesian and Australian indigenous cultures rather than from Siberian "shamanism." It
argues that specialised artisans created value by marking nodal points in the landscape that helped
to focus and to locate human-animal relations. Ethnographic sources for the interpretation of some
images is not restricted to vanished "Bushmen" cultures but is present in contemporary "traditional"
healing practices. Southern African cultures have used and understood the relationships between

41
 humans, non-humans and the landscape in region-wide healing and ritual practice. This paper
abandons anachronistic "ethnic" boundaries of essentialised "Bushman" or "hunter-gatherer"
cultures, together with the notion that this art is the primitive manifestation of altered consciousness.
In sum, rock art images express concepts concerning the practical and ethical relations that
necessarily exist between human health (well-being), social life, "nature" (animals, plants, earth)
and the landscape in which human life and nature are set. (English) [ABSTRACT FROM AUTHOR]
A arte rupestre da África Austral é pintada na superfície de rochas expostas, mas protegidas, e apresenta
arranjos elaborados de imagens em relações geralmente ambíguas entre si. Os teriantropos —
misturas de partes de humanos e de animais — condensam em uma única imagem uma relação
entre animais e pessoas humanas. Essa análise busca inspiração na antropologia da iconografia e
da criação de valor em culturas indígenas melanésias e australianas, e não no "xamanismo"
siberiano. Argumenta que artesãos especializados criaram valor ao marcar pontos nodais na
paisagem que ajudaram a focalizar e a localizar as relações humano-animal. As fontes
etnográficas para a interpretação de algumas imagens não se restringem a culturas "bosquímanas"
desaparecidas, mas estão presentes em contemporâneas práticas "tradicionais" de cura. As
culturas da África Austral têm usado e compreendido as relações entre humanos, não-humanos e
a paisagem em práticas rituais e de cura de alcance regional. Este artigo abandona as fronteiras
"étnicas" anacrônicas de culturas essencializadas de "bosquímanos" ou "caçadores-coletores,"
juntamente com a noção de que essa arte é a manifestação primitiva de estados de consciência
alterados. Em suma, as imagens na arte rupestre expressam conceitos que dizem respeito a
relações práticas e éticas que necessariamente existem entre a saúde humana (o bem-estar), a
vida social, a "natureza" (animais, plantas, terra) e a paisagem em que a vida humana e a natureza
estão situadas. (French) [ABSTRACT FROM AUTHOR]
Copyright of Anthropology Southern Africa (2332-3256) is the property of Routledge

Ritland, L., et al. (2020). "Culturally Safe, Strengths-Based Parenting Programs Supporting Indigenous
Families Impacted by Substance Use—a Scoping Review." International Journal of Mental Health &
Addiction 18(6): 1586-1610.
Promoting wellness is a holistic approach to address substance use and strengthen parenting
among Indigenous families. The purpose of this scoping study was to review the research literature
on parenting programs for Indigenous families impacted by substance use in Australia, Canada,
New Zealand, and the USA. Overall, the scoping study identified limited research on parenting
interventions for Indigenous families affected by substance use. However, preliminary evidence
suggests that culturally safe, strengths-based interventions have the potential to support parenting,
health, and wellness outcomes. Key mechanisms contributing to positive outcomes found in the
scoping study were: (1) self-determination of parents, families, and communities; (2) connection to
culture and traditional values; (3) healing from intergenerational, historical, and lifetime trauma; (4)
building trust through cultural safety; and (5) pregnancy as a critical period to offer substance use
treatment. Based on the findings of this review, recommendations for policy, practice, and future
research are proposed. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Mental Health & Addiction is the property of Springer Nature

Redvers, N. and B. s. Blondin (2020). "Traditional Indigenous medicine in North America: A scoping
review." PLoS ONE 15(8): 1-21.
Background: Despite the documented continued use of traditional healing methods, modalities and
its associated practitioners by Indigenous groups across North America, it is presumed that
widespread knowledge is elusive amongst most Western trained health professionals and systems.
This despite that the approximately 7.5 million Indigenous peoples who currently reside in Canada
and the United States (US) are most often served by Western systems of medicine. A state of the
literature is currently needed in this area to provide an accessible resource tool for medical
practitioners, scholars, and communities to better understand Indigenous traditional medicine in the
context of current clinical care delivery and future policy making. Methods: A systematic search of
multiple databases was performed utilizing an established scoping review framework. A consequent
title and abstract review of articles published on traditional Indigenous medicine in the North

42
 American context was completed. Findings: Of the 4,277 published studies identified, 249 met the
inclusion criteria divided into the following five categorical themes: General traditional medicine,
integration of traditional and Western medicine systems, ceremonial practice for healing, usage of
traditional medicine, and traditional healer perspectives. Conclusions: This scoping review was an
attempt to catalogue the wide array of published research in the peer-reviewed and online grey
literature on traditional Indigenous medicine in North America in order to provide an accessible
database for medical practitioners, scholars, and communities to better inform practice,
policymaking, and research in Indigenous communities. [ABSTRACT FROM AUTHOR]
Copyright of PLoS ONE is the property of Public Library of Science

Ojha, S. N., et al. (2020). "Ethnomedicinal knowledge of a marginal hill community of Central Himalaya:
diversity, usage pattern, and conservation concerns." Journal of Ethnobiology & Ethnomedicine 16(1): 1-
21.
Background: Indigenous communities use wild plants to cure human ailments since ancient times;
such knowledge has significant potential for formulating new drugs and administering future health
care. Considering this, the present study was undertaken to assess use value, diversity, and
conservation concerns of medicinal plants used in traditional herbal care system of a marginal hill
community in Bageshwar district of Uttarakhand in the Central Himalayan region of India.
Methodology: Extensive surveys were made in 73 villages to gather information on the
ethnomedicinal use of plant species used in the traditional herbal healing system. A total of 100
respondents were identified (30 herbal healers called Vaidyas and 70 non-healers/natives) and
interviewed using semi-structured questionnaires, target interviews, and group discussion. Some
important indices such as the use-value index (UV), relative frequency citation (RFC), cultural
importance index (CI), and informant consensus factor (Fic) were calculated for the medicinal plants
included in the present study. Result: It was recorded that the community uses a total of 70 species
with 64 genera and 35 families for curing various ailments. Family Lamiaceae recorded the
maximum number of medicinal plants. Twenty-one species used most extensively in the traditional
health care system. The major parts of the identified plants used for the treatment of various
ailments were root/rhizome and leaf. The most common methods used for the preparation of these
plants were decoction and infusion. Ocimum basilicum L., Cannabis sativa L., Citrus aurantifolia
(Christm) Sw., Curcuma longa L., and Setaria italica L. had the highest rate of use report. RFC
value ranged between 0.03 and 0.91 with highest values for Setaria italica, Zingiber officinale,
Ocimum basilicum, and Raphanus sativus. The traditional knowledge is passed verbally to
generations and needs to be preserved for the future bio-prospecting of plants that could be a
potential cure to any future disease. Conclusion: In recent years, the community has access to
modern hospitals and medicinal facilities, although a considerable number still prefer medicinal
plants for curing select ailments. It is suggested that these ethnomedicinal species need to be
screened and evaluated further for their effectiveness for pharmacological activity. Also, significant
efforts are required to conserve traditional knowledge and natural habitats of wild medicinal plants.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnobiology & Ethnomedicine is the property of BioMed Central

Masoga, M. A. and A. L. Shokane (2020). "Socio-economic challenges faced by traditional healers in

Limpopo province of South Africa: conversations from below." AlterNative: An International Journal of
Indigenous Peoples 16(4): 315-322.
Traditional healing remains core to many local communities in South Africa. This research was
aimed at fostering stronger relationships between traditional healers and biomedical medicine
focusing on their socio-economic challenges. This research involved collaboration between two
Universities in South Africa and the USA, focusing on the social welfare and traditional healing, by
articulating the experiences and positions of 40 selected traditional healers. Afro-sensed and
developmental social welfare approaches were used for this study. Qualitative research approaches
using focus group discussions, direct observations and in-depth interviews with selected traditional
healers were applied. A thematic analysis approach was used to cluster emerging themes and sub-
themes. Carefully presented themes were sifted from the data that referred to traditional healers'

43
 experiences of their socio-economic realities. It should be noted that, while the socio-economic
status of healers was significant, the scope of spiritual and philosophical dimensions related to
traditional healing could not be ignored. [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Marsh, T. N., et al. (2020). "The Impact of Training Indigenous Facilitators for a Two-Eyed Seeing
Research Treatment Intervention for Intergenerational Trauma and Addiction." International Indigenous
Policy Journal 11(4): 1-20.
Intergenerational trauma in Indigenous Peoples was not the result of a targeted event, but rather
political and governmental policies inflicted upon entire generations. The resultant effects of these
traumas and multiple losses include addiction, depression, anxiety, violence, self-destructive
behaviors, and suicide, to name but a few. Traditional healers, Elders, and Indigenous facilitators
agree that the reclamation of traditional healing practices combined with conventional interventions
could be effective in addressing intergenerational trauma and substance use disorders. Recent
research has shown that the blending of Indigenous traditional healing practices and the Western
treatment model Seeking Safety resulted in a reduction of intergenerational trauma (IGT) symptoms
and substance use disorders (SUD). This article focuses on the Indigenous facilitators who were
recruited and trained to conduct the sharing circles as part of the research effort. We describe the
six-day training, which focused on the implementation of the Indigenous Healing and Seeking
Safety model, as well as the impact the training had on the facilitators. Through the viewpoints and
voices of the facilitators, we explore the growth and changes the training brought about for them, as
well as their perception of how their changes impacted their clients. [ABSTRACT FROM AUTHOR]
Copyright of International Indigenous Policy Journal is the property of Scholarship@Western

Marovic, Z. (2020). "Cross-cultural indigenous training: The South African experience." Culture &
Psychology 26(3): 605-621.
In this paper, the author explores the relevance of indigenous training from a cross-cultural
perspective. We start by examining the broader context of traditional Western psychology and its
relevance in a multicultural society. A brief description of the indigenous paradigm is followed by a
discussion of differences between Western and indigenous psychology, and a proposal of cultural
eclecticism as a potential frame for their integration. Next, we discuss the South African context in
relation to comparative-cultural aspects of medical and psychological services. The author's clinical
experience informs her increased awareness of culturally inadequate service at the state hospital,
developing curiosity about African indigenous healing, and subsequent encounters and
collaboration with African traditional healers. Ultimately, the author develops culturally sensitive
training that explores cultural biases and generates cross-cultural knowledge and competence. In
conclusion, the author advocates that in the area of globalisation and multicultural societies,
psychological training and clinical practice, should include dialogue and facilitate collaboration
between Western and indigenous knowledge, hopefully leading to a more holistic and culturally
inclusive service to a population of different backgrounds. Such collaboration and integration of
Western and indigenous knowledge may be a source of professional stimulation as well as a benefit
to health-care consumers. [ABSTRACT FROM AUTHOR]
Copyright of Culture & Psychology is the property of Sage Publications, Ltd.

Maluleka, R. J. (2020). "The status of traditional healing in the Limpopo province of South Africa."
Hervormde Teologiese Studies 76(4): 1-12.
Traditional healing and the use of traditional medicines were historically banned by the South
African apartheid government. The dawn of democracy saw a change in the laws, which gave
freedom to the traditional African practices. Nevertheless, many South Africans are still divided
between Western- and traditional African philosophies. This qualitative study, therefore, employed
the hermeneutic phenomenological method to investigate the status of traditional healing in the
Limpopo province of South Africa. Data collection was done through interviews, and data were
analysed thematically. The results suggest that the work done by traditional healers remains

44
 marginalised and undermined despite them contributing to the country's healthcare system.
Traditional healers remain unregulated and often left to work on their own under difficult conditions.
It is recommended that government play an active role in ensuring that healers are formally
incorporated into the country's healthcare system, which will benefit both the healers and the
communities they serve. Contribution: The study investigates the current status of traditional
healing in South Africa and highlights that despite having laws that support traditional healing in the
country, the practice remains marginalised and healers are working on their own and not within the
country's healthcare system as it is supposed to be. The study is linked to the scope of the journal
because it investigates a topic that borders on oral history and indigenous religious practices of
South Africans. [ABSTRACT FROM AUTHOR]
Copyright of Hervormde Teologiese Studies is the property of African Online Scientific Information System
PTY LTD

Lebaka, M. E. K. (2020). "Resistance to Lutheran missionary activities through antagonism, traditional

beliefs, customs and practices: The case of the Bapedi tribe in Limpopo province, South Africa."
Hervormde Teologiese Studies 76(1): 1-11.
Before the intervention of the missionaries in Bapedi society, the traditional beliefs, customs and
practices, such as traditional healing, circumcision, polygamy, indigenous music and rituals, had a
vibrant existence. These practices had been prevalent for centuries before the arrival of Christianity.
After the missionaries of all church denominations were welcomed in Bapedi society to establish
churches and schools as the main vehicles for the dissemination of European culture, confusion
started to build. In this article, I will highlight the reaction of Bapedi people of Sekhukhune district,
Limpopo province, South Africa, to the missionary activities of Berlin Mission Society (BMS),
Germany, from 19 July 1860 to 08 July 2018. The purpose of this study was to explain the conflict
or integration of different cultural norms and the missionary influence on the Bapedi indigenous way
of life. The questions that I attempt to answer in this article are: (1) how do people understand one
another when they do not share a common cultural experience? and (2) who are to blame, the
missionaries or the Bapedi people themselves? I address this question by analysing the missionary
influence on Bapedi traditional beliefs, customs and practices. Primary data were collected through
video recordings of cultural and religious rituals, interviews and observations. Secondary data
include publications. It was concluded that in spite of fundamental and multi-consequential changes
that Christianity brought about in Bapedi society, a large percentage of Bapedi people, independent
churches inclusive, have used and are still following their traditional beliefs, taboos, customs and
practices. [ABSTRACT FROM AUTHOR]
Copyright of Hervormde Teologiese Studies is the property of African Online Scientific Information System
PTY LTD

Koia, J. H. and P. Shepherd (2020). "The Potential of Anti-Diabetic Rākau Rongoā (Māori Herbal Medicine)
to Treat Type 2 Diabetes Mellitus (T2DM) Mate Huka: A Review." Frontiers in pharmacology 11: 935.
T2DM (type 2 diabetes mellitus, or Māori term "mate huka") is a major long-term health issue in
New Zealand particularly among the Māori community. Non-insulin drugs commonly used in New
Zealand for the treatment of T2DM have limits to their efficacy as well as side effects, which are of
concern for diabetics. As such, the potential for natural products such as traditional rākau rongoā
are of interest for potentially preventing the development of T2DM or improving the treatment of the
disease. In particular, anti-diabetic effects have been reported for rākau rongoā such as karamu,
kūmarahou, and kawakawa. Natural products have been identified in karamu, kūmarahou, and
kawakawa that have documented potential effects on glucose metabolism that could contribute to
the anti-diabetic effect of these rākau rongoā. As such, this could provide scientific insight into the
mātauranga (traditional knowledge) developed over generations by Māori. However, detailed
laboratory based and clinical studies would be required to understand and validate these properties
of karamu, kūmarahou, and kawakawa, and to understand how they can be used in T2DM
treatment. Social determinants of indigenous health such as language, culture, traditional
knowledge, and identity, are important in understanding the relationship Māori have with their land
and the mātauranga they developed of the medicinal properties within their rākau rongoā, over

45
 many centuries. Interestingly, traditional Māori views towards scientific research using animal
models to test rākau rongoā are varied but supportive. Furthermore, cultural issues surrounding
Māori mana motuhake (self-determination) of traditional rongoā Māori healing practices and the
inequity faced by many kairongoā (rongoā Māori practitioners) and tohunga (healers) compared to
mainstream health are a current issue within the New Zealand health system. As such, a cultural
holistic approach for T2DM care among Māori would be advantageous. This review will outline the
available evidence supporting the anti-diabetic efficacy of karamu, kūmarahou, and kawakawa.
Currently though there is a lack of molecular research to understand the mechanisms of this
efficacy, as such this review will also outline Te Reo Tipu Research, a kaupapa Māori framework for
molecular and genomic research on taonga flora. (Copyright © 2020 Koia and Shepherd.)

Hickey, J., et al. (2020). ""It's a change your life kind of program": A Healing-Focused Camping Weekend
for Urban Indigenous Families Living in Fredericton, New Brunswick." First Peoples Child & Family Review
15(2): 23-44.
We present a community-driven research project designed to evaluate an innovative land-based
healing initiative - a traditional camping weekend - for urban Indigenous families. The initiative was
developed and implemented by Under One Sky Friendship Centre in Fredericton, NB, and involved
a weekend-long celebration of culture and community. We gathered data from family members,
staff, and stakeholders, and completed a thematic analysis and community review before
synthesizing results into a narrative summary. Themes included Skitkmikw (Land), Ccahkw (Spirit),
Skicinowihkw & Nekwtakotmocik (Community & Family), and Saklmlsowakn (Wellbeing). These
connections are echoed throughout the article by quotes from participants that capture the essence
of the experience. Our research helps to fill a knowledge gap in this area and supports the limited
body of existing literature in demonstrating that community-led, land-based healing initiatives
support Indigenous wellbeing in many ways that mainstream approaches cannot. Future work is
needed to scale up landbased healing initiatives that provide community-led approaches to health
promotion, and to examine the effects of ongoing participation on long-term health and wellness
outcomes. [ABSTRACT FROM AUTHOR]
Copyright of First Peoples Child & Family Review is the property of First Nations Child & Family Caring
Society of Canada

Gone, J. P., et al. (2020). "The Urban American Indian Traditional Spirituality Program: Promoting
Indigenous Spiritual Practices for Health Equity." American Journal of Community Psychology 66(3/4): 279-
289.
Beginning in 2009, Detroit's urban American Indian health center entered into a collaborative and
participatory partnership with a university research team. The purpose of the partnership was to
incorporate Indigenous traditional healing practices into the health and wellness services at this
center. Following extensive consultation with stakeholders at the center, we were commissioned by
local decision-makers to develop a program tailored for members of the urban American Indian
community that would introduce and orient these individuals to meaningful participation in
Indigenous traditional spirituality. The Urban American Indian Traditional Spirituality Program is a
structured curriculum for American Indian community members that introduces and orients
participants to meaningful engagement with sacred practices associated with the sweat lodge
ceremony. The signature innovation of this program was the recasting of traditional socialization
practices into a structured, didactic curriculum that could initiate an enduring spiritual devotional life
for American Indian participants toward improved health and well-being. Created primarily "by
Indians, for Indians," the collaboratively designed curriculum draws on cultural strengths and
spiritual empowerment to advance health equity for these marginalized populations. Highlights:
Some urban American Indians desire greater access to Indigenous traditional spirituality.Indigenous
spirituality is often promoted as beneficial for health and relevant for health care.Our community-
university partnership designed an Indigenous traditional spirituality curriculum.Developed "by
Indians, for Indians," this curriculum was organized around the sweat lodge ceremony.Community
psychology is uniquely positioned to advance health equity with urban Indigenous people.
[ABSTRACT FROM AUTHOR]
46
Copyright of American Journal of Community Psychology is the property of Wiley-Blackwell

Esposito, M. L. and M. Kahn-John (2020). "How Should Allopathic Physicians Respond to Native American
Patients Hesitant About Allopathic Medicine?" AMA Journal of Ethics 22(10): 837-844.
American Indian (AI) and Indigenous peoples utilize traditional medicine/healing (TM/H) for health
and well-being. Allopathic health care practitioners (HCPs) receive minimal training and education
on TM/H and its application and integration into health care settings. Lack of knowledge and
practice guidelines on how to navigate these 2 health care perspectives (allopathic and traditional)
creates uncertainties in the treatment of AI and Indigenous peoples. Such conflicts can undermine
patient autonomy and result in culturally incongruent practice. This article presents a case study
showcasing suggestions for how HCPs can direct clinical decision making when working with
AI/Indigenous patients who utilize TM/H. The article argues that health professions education
institutions and HCPs must dedicate effort to expanding awareness of and education about TM/H to
enhance the delivery of evidence-based and integrated clinical treatment for AI/Indigenous patients.
[ABSTRACT FROM AUTHOR]
Copyright of AMA Journal of Ethics is the property of American Medical Association

Doji, N. (2020). "Zo Nyobaa (Epilepsy) Among the Sherdukpens of Arunachal Pradesh: A Medical
Anthropology Perspective." Oriental Anthropologists 20(1): 194-201.
Public health has been a major concern in the recent domain of Medical Anthropology. The present
study aims to analyze the sociocultural beliefs associated with epilepsy and tries to understand the
traditional healing systems and put some light on the existing conflicts with Western biomedical
system among the Sherdukpens of West Kameng district, Arunachal Pradesh. It also addresses the
growing hiatus between the modern biomedical system and the traditional way of healing. A
functionalistic approach has been used and associated with L. P. Vidyarthi's concept of "Nature--
Man--Spirit complex." It is a qualitative study mostly based on narratives. People with epilepsy
(PWE), their family members, the general population, shamans, lamas (monks), hospitals, and local
health-care personnel were interviewed about the meanings and beliefs, practices, and feelings vis-
à-vis epilepsy. Epilepsy is locally termed as zo-nyoba among the Sherdukpens, and they have
developed their own etiology behind its occurrence. The Sherdukpens attribute epilepsy with
several superstitious beliefs, myths, and mythologies, Shaman or Zizi plays a vital role in the
healing process, and they have the indigenous knowledge of ethno-medicine with which epilepsy is
treated. The Sherdukpens' conversion to Buddhism allows the monks to play a very significant role
in the healing rituals. The study shows that even with the advent of modern anti-epileptic drugs,
PWE are taken more than often to the shamans/monks than to the hospital. All these cultural
reasons cause a hindrance in the treatment procedure. This local perception and misunderstanding
of epilepsy often cause challenges worse than the seizures due to epilepsy. [ABSTRACT FROM
AUTHOR]
Copyright of Oriental Anthropologists is the property of Sage Publications Inc.

Bobo, T. and M. Sukdaven (2020). "BURSTING THE COLONIAL MYTH - UNEARTHING THE
CRITICALITY OF SHONA TRADITIONAL HEALERS IN CONTEMPORARY ZIMBABWE." Indilingua:
African Journal of Indigenous Knowledge Systems 19(2): 165-175.
Shona traditional healing has been a prevalent phenomenon in pre-colonial Zimbabwe. Before
colonisation by the British in 1890, the indigenous way of life was characterised by African
traditional religion and culture. Since colonisation, the African worldview was subdued and
supplanted by western worldviews and much compromise was made to adopt western worldviews
and practices. The Shona indigenous lifestyle was at best affected and at worst annihilated. The
written accounts of Western travellers, missionaries and traders mostly presented a prejudiced view
of Africa that resulted in a dire misrepresentation of African realities. One such misrepresentation
was the indigenous Shona religious beliefs and practices that were construed as pagan and
uncivilised. Despite this denigration, the Shona traditional healers have successfully maintained
their crucial role in the post-colonial state. Though negatively perceived as primitive, fetish,
animalistic and uncivilised, this article nevertheless debunks the colonial myths by animating

47
 debates in African traditional science in general and the Shona in particular. The article reflects how
in Zimbabwe, the Shona traditional institutions have remained a powerful phenomenon, that exist to
validate authenticate and reflect the criticality of the Shona traditional religion. [ABSTRACT FROM
AUTHOR]
Copyright of Indilingua: African Journal of Indigenous Knowledge Systems is the property of Indilingua:
African Journal of Indigenous Knowledge Systems

Beyers, J. (2020). "Who may heal? A plea from traditional healers to participate in treating Covid-19."
Hervormde Teologiese Studies 76(1): 1-8.
During 2020, communities all over the world suffered from infections and disruptions because of the
Covid-19 pandemic. Health assistance in different forms was provided to assist patients. In addition,
the South African Department of Health employed several measures to curb the spread of the virus.
The traditional healers acting as basic health providers objected to not being asked to participate in
government activities dealing with the virus. Data acquired through a qualitative approach provided
insight into the pleas of traditional healers to support in the fight against Covid-19. Traditional
healers were not consulted by the Department of Health, although the traditional healers are
officially considered as part of the government system to provide healthcare. The Traditional Health
Practitioners Act , no. 22 of 2007, provided legal recognition to traditional healers. There has been
extensive written work dealing with the role of Traditional Healers in the South African healthcare
system. This article investigated, through a consideration of the available literature, the differences
between the Healing and Biomedical paradigms as two separate ways of presenting healthcare
during the Covid-19 pandemic. Through a comparative study of the two approaches as represented
by the paradigms, the reasons for not consulting and allowing traditional healers to participate in the
fight against Covid-19 were investigated. Some of the reasons include the bias of science versus
indigenous knowledge, as a basis for knowledge on health matters. The study recommended that
traditional healers have a role to play and a contribution to make to the South African healthcare
system and should be allowed to perform their activities. Contributions: The article contributes to
the understanding of how different worldviews influence the application of medical services with a
particular focus on treatment provided during the Covid-19 pandemic. The contribution to treatment
by traditional healers is investigated. The relation between biomedical and traditional healing is
highlighted with suggestions as to future collaboration. [ABSTRACT FROM AUTHOR]
Copyright of Hervormde Teologiese Studies is the property of African Online Scientific Information System
PTY LTD

Bedi, R. P. and M. Bassi (2020). "A Fallacy of the World Health Organization's Mental Health Gap Action
Programme and Intervention Guide: Counseling and Psychotherapy Are Also (Western)
Indigenous/Traditional Healing Methods." Ethical Human Psychology & Psychiatry 22(1): 49-61.
This article will argue that, rather than being objective and universal treatment appro-aches,
counseling and psychotherapy are indigenous/traditional (i.e., cultural) healing methods of the Euro-
American West. Therefore, the World Health Organization's Mental Health Gap Action Programme
(MHGAP), designed to provide increased access to reportedly highly effective Western mental
health treatment services in many low- and middle-income countries, is likely to falter. It can be
argued that culturally adapted counseling and psychotherapy will be most effective for individuals in
non-Western countries who endorse or are somewhat acculturated to Western understandings and
ways of living. Therefore, Western psychological interventions should not be at the forefront of the
MHGAP in non-Western countries. Supportive evidence for this perspective is summarized and
alternative approaches to promoting global mental health that draw on non-Western indigenous
healing practices are presented. [ABSTRACT FROM AUTHOR]
Copyright of Ethical Human Psychology & Psychiatry is the property of Springer Publishing Company, Inc.

Allen, L., et al. (2020). "Indigenous-led health care partnerships in Canada." CMAJ : Canadian Medical
Association journal = journal de l'Association medicale canadienne 192(9): E208-E216.
Competing Interests: Competing interests: Sabina Ijaz is a board member for and volunteer at
Turtle Lodge Central House of Knowledge, and is a volunteer medical consultant at Giigewigamig

48
 First Nation Health Authority and Giigewigamig Traditional Healing Centre. David Courchene is the
founder and executive director of Turtle Lodge Central House of Knowledge and a member of the
Elder Council of Giigewigamig First Nation Health Authority. No other competing interests were
declared.

Abrams, A. L., et al. (2020). "Legislative landscape for traditional health practitioners in Southern African
development community countries: a scoping review." BMJ open 10(1): e029958.
Background and Objectives: Globally, contemporary legislation surrounding traditional health
practitioners (THPs) is limited. This is also true for the member states of the Southern African
Development Community (SADC). The main aim of this study is to map and review THP-related
legislation among SADC countries. In order to limit the scope of the review, the emphasis is on
defining THPs in terms of legal documents.; Methods: This scoping review follows the Preferred
Reporting Items for Systematic Reviews and Meta-Analyses extension for Scoping Reviews
methods. Two independent reviewers reviewed applicable legal definitions of THPs by searching
the Southern African Legal Information Institute (SAFLII) database in April 2018 for legislation and
bills. To identify additional legislation applicable in countries not listed on SAFLII and/or further
relevant SADC legislation, the search engines, Google and PubMed, were used in August 2018 and
results were reviewed by two independent reviewers. Full texts of available policy and legal
documents were screened to identify policies and legislation relating to the regulation of THPs.
Legislation was deemed relevant if it was a draft of or promulgated legislation relating to THPs.;
Results: Four of 14 Southern African countries have legislation relating to THPs. Three countries,
namely South Africa, Namibia and Zimbabwe, have acknowledged the roles and importance of
THPs in healthcare delivery by creating a council to register and formalise practices, although they
have not operationalised nor registered and defined THPs. In contrast, Tanzania has established a
definition couched in terms that acknowledge the context-specific and situational knowledge of
THPs, while also outlining methods and the importance of local recognition. Tanzanian legislation;
thus, provides a definition of THP that specifically operationalises THPs, whereas legislation in
South Africa, Namibia and Zimbabwe allocates the power to a council to decide or recognise who a
THP is; this council can prescribe procedures to be followed for the registration of a THP.;
Conclusions: This review highlights the differences and similarities between the various policies and
legislation pertaining to THPs in SADC countries. Legislation regarding THPs is available in four of
the 14 SADC countries. While South Africa, Tanzania, Namibia and Zimbabwe have legislation that
provides guidance as to THP recognition, registration and practices, THPs continue to be loosely
defined in most of these countries. Not having an exact definition for THPs may hamper the
promotion and inclusion of THPs in national health systems, but it may also be something that is
unavoidable given the tensions between lived practices and rigid legalistic frameworks.; Competing
Interests: Competing interests: None declared. (© Author(s) (or their employer(s)) 2020. Re-use
permitted under CC BY-NC. No commercial re-use. See rights and permissions. Published by
BMJ.)

(2020). "Encountering the other: Jungian analysts and traditional healers in South Africa." Journal of
Analytical Psychology 65(1): 198-205.
Part 1: The history: Peter Ammann This sketches the background to this project, starting from
Jung's interest in African culture, critically reviewing his colonial, exploitative attitudes, while
balancing this with his true interest and willingness to be changed by his encounter with the 'other'.
Vera Buhrmann pursued her interest in African healing traditions in a deeply respectful manner, but
a reciprocal interest was lacking. When Peter met Nomfundo Mlisa, clinical psychologist and
traditional healer with a keen interest in Jung, the project of true dialogue between Jungian analysts
and African traditional healers was initiated. Hogsback video excerpt: Themes are umbilini/intuition,
and dreams from African and Western perspectives. Descriptions are given by traditional health
practitioners and Jungian analysts, outlining similarities and differences. A case is described in
which the internal splitting effects of colonization is clearly demonstrated. A dream is shared and
African and Western interpretations are offered. See https://jungsouthernafrica.co.za/traditional-
health-practitioners/ Part 2: The context: Fred Borchardt Two contexts are highlighted: 1. The social

49
 activist movement #RhodesMustFall, initiated on 9 March 2015. The protests were focused on the
repression of indigenous thought systems by colonialism. Our project had to take into account how
colonization impacted on indigenous healing systems. Our tool in this work is the analytical
psychology of Jung, which offers a basis for entering into dialogue with other cultures. 2. The
discourse in Jungian circles about apologizing to people from African descent for the way in which
they were described in Jungian literature. Monkey Valley video excerpt: Ester Haumann, Jungian
analyst, in reflecting on the trauma of the Boer War in her immediate ancestry, poses the
provocative question: how does it happen that the oppressed becomes the oppressor? It emerges
that when trauma is unprocessed, it is repeated. Vella Maseko, African traditional healer and clinical
psychologist, responds with concern about the pain of the nation in South Africa, and asks how do
we, as healers, respond to this. See https://jungsouthernafrica.co.za/traditional-health-practitioners/
Part 3: The traditional health practitioner's stand and worldview: Nomfundo Mlisa Jungian analysts
and traditional healers have initiated critical dialogues based on diverse critical political as well as
historical impediments that have impacted negatively on traditional health systems. This highlights
the link between Jungian and traditional healing theory. A call for self-introspection through Johari
Window theory across cultures is expressed to allow encounters with each other, within us and
between us. The need for rainbow therapy is coined, making South African Jungian analysts and
the traditional healers, pioneers in initiating a rainbow therapy. Part 4: Conclusion: Renee Ramsden
This dialogue was conceived of as a small group of practitioners from both disciplines, who could
get to know and trust each other. In the second conference a narrative approach was favoured,
which worked very well. Both sides were able to describe their journeys towards becoming healers,
and similarities were striking. The healing effect of finding common ground through respectful
receiving of each other, was profound. Perhaps this could offer a healing pattern of relating which
could function like an ecological 'seedbomb'. (English) [ABSTRACT FROM AUTHOR]
Parte 1: La historia: Peter Ammann: Esta presentación ofrece un diagrama del fundamento de este
proyecto, comenzando con el interés de Jung en la cultura Africana, revisando críticamente sus
actitudes coloniales y de explotación, y a la vez balanceando las mismas con su interés genuino y
su disponibilidad a ser transformado a través del encuentro con el 'otro'. Vera Buhrmann prosiguió
su interés en las tradiciones de Curación Africanas de un modo profundamente respetuoso, pero
un interés recíproco estuvo ausente. Cuando Peter se encontró con Nomfundo Mlisa, psicóloga
clínica y curadora tradicional con un agudo interés en Jung, comenzó un proyecto de verdadero
diálogo entre Analistas Junguianos y Curadores Tradicionales de África. Hogsback fragmento de
video: Los temas fueron Umbilini/Intuición, y Sueños desde las perspectivas de África y Occidente.
Descripciones dadas por THP y analistas Junguianos, delinearon similitudes y diferencias. Se
describió un caso en el cual los efectos disociativos internos del colonialismo fueron claramente
demostrados. Se compartió un sueño y se ofrecieron interpretaciones de África y Occidente. Parte
2: El contexto: Fred Borchardt Se subrayan dos contextos: 1) El movimiento social activista
RhodesMustFall, iniciado el 9 de Marzo de 2015. Las protestas se focalizaron en la represión de
los sistemas de pensamiento indígena por parte del colonialismo. Nuestro proyecto debía tomar en
cuenta como la colonización ha impactado en los Sistemas de Curación Indígenas. Nuestro
instrumento en este trabajo es la psicología analítica de Jung, la cual ofrece una base para
comenzar un diálogo con otras culturas. 2) El discurso en círculos Junguianos sobre el pedido de
perdón a las personas de descendencia Africana por la forma en la cual son descriptos en la
literatura Junguiana. Monkey Valley: fragmento de video: Ester Haumann, analista Junguiana, al
reflexionar sobre el trauma de la Guerra Boer en sus ancestros inmediatos, plantea la provocativa
pregunta: ¿cómo es que sucede que el oprimido deviene en opresor? Emerge cuando el trauma no
es procesado, y se repite. Vella Maseko, Curadora Tradicional Africana y psicóloga clínica
responde con preocupación sobre el dolor de la nación en Sud África, y cómo nosotros como
curadores respondemos a esto. Parte 3: La posición y la cosmovisión del médico tradicional de la
salud: Nomfundo Mlisa Analistas Junguianos y Curadores Tradicionales han iniciado diálogos
críticos basados en diversas críticas políticas así como en impedimentos históricos que impactaron
negativamente en los sistemas tradicionales de salud. Se destacan los lazos entre la teoría
Junguiana y las de curación tradicional. Se expresa un llamado a la introspección a través de la
teoría de Johari Window para posibilitar encuentros entre unos y otros, dentro nuestro y entre

50
 nosotros. Se acuñó la necesidad de una terapia del arcoíris, haciendo de los analistas Junguianos
Sud Africanos, y de los curadores tradicionales, los pioneros en iniciar una terapia del arco iris.
Parte 4: Conclusión: Renee Ramsden Este diálogo fue concebido como un encuentro de un
pequeño grupo de ambas disciplinas, que podrían llegar a conocerse y a confiar unas en otras. En
la segunda conferencia, un abordaje narrativo fue propuesto, el cual funcionó muy bien. Ambos
lados pudieron describir sus caminos para llegar a ser curadores, y las similitudes fueron
llamativas. El efecto curador de encontrar un fundamento común a través de una respetuosa
receptividad mutua fue profundo. Tal vez, esto pueda ofrecer un patrón curador de
relacionamiento, el cual podría funcionar como una ecológica "bomba-de-semillas". (Spanish)
[ABSTRACT FROM AUTHOR]
Première partie: L'histoire, par Peter Ammann Ceci esquisse le contexte autour de ce projet, commençant
par l'intérêt de Jung pour la culture africaine, et examinant ses attitudes coloniales et en lien avec
l'exploitation, tout en équilibrant cela avec son intérêt authentique et sa disponibilité à être changé
par sa rencontre avec « l'autre ». Vera Buhrmann a suivi son intérêt pour les traditions de Guérison
Africaine d'une manière profondément respectueuse, mais il manquait un intérêt réciproque. Quand
Peter rencontra Nomfundo Mlisa, Psychologue Clinicien et Guérisseur Traditionnel ayant un intérêt
prononcé pour Jung, le projet d'un vrai dialogue entre Analystes Jungiens et Guérisseurs
Traditionnels Africains vit le jour. Extrait d'une vidéo sur Hogsback: Les thèmes sont
Umbilini/l'Intuition, et les Rêves selon les perspectives Africaines et Occidentales. Des descriptions
sont données par des Guérisseurs Traditionnels et par des Analystes Jungiens, en soulignant les
similarités et les différences. Un cas est présenté dans lequel les effets du clivage interne de la
colonisation sont clairement mis en lumière. Un rêve est donné, et des interprétations Africaines et
Occidentales proposées. Deuxième partie: Le contexte, par Fred Borchardt Deux cadres sont
sélectionnés: 1) Le mouvement social activiste #RhodesMustFall, lancé le 9 mars 2015. Les
manifestations étaient centrées sur la répression des systèmes indigènes de pensée par le
colonialisme. Notre projet devait prendre en compact l'impact du colonialisme sur les Systèmes
indigènes de Guérison. Notre outil pour ce travail est la psychologie analytique de Jung, qui offre
une fondation pour ouvrir le dialogue avec d'autres cultures. 2) Le discours dans les cercles
Jungiens sur la question de faire des excuses aux personnes de filiation africaine pour la manière
dont elles ont été décrites dans la littérature Jungienne. Extrait d'une vidéo sur Monkey Valley:
L'analyste Jungienne Ester Haumann, revisitant le traumatisme de la guerre de Boer chez ses
ancêtres proches, pose la question provocante: comment se fait-il que les opprimés soient devenus
les oppresseurs? Il en ressort que lorsque le traumatisme ne peut être transformé il est répété.
Vella Maseko, Guérisseuse Traditionnelle Africaine et psychologue clinicienne, répond en évoquant
l'inquiétude concernant la souffrance de la nation d'Afrique du Sud, et comment les guérisseurs y
répondent. Troisième partie: le point de vue du professionnel de la santé traditionnel et la vision du
monde, par Nomfundo Mlisa Les analystes Jungiens et les guérisseurs traditionnels ont mis en
place des échanges critiques fondés sur différents obstacles politiques et historiques qui ont eu un
impact négatif sur les systèmes traditionnels de santé. Ceci souligne le lien entre la théorie
Jungienne et la théorie de guérison traditionnelle. Par la théorie de la fenêtre de Johari, un appel à
l'introspection se fait dans toutes les cultures visant à faciliter les rencontres avec l'autre, à
l'intérieur de soi et entre nous. Le besoin de thérapie « arc en ciel » fut repéré, faisant des
analystes Jungiens et des guérisseurs traditionnels d'Afrique du Sud des pionniers dans
l'élaboration d'une thérapie « arc en ciel ». Quatrième partie: Conclusion, par Renee Ramsden Ce
dialogue fut établi par un petit groupe de praticiens des deux disciplines, qui ont avancé dans la
découverte et la confiance de l'autre. Dans la deuxième conférence, une approche narrative fut
choisie, qui s'avéra fructueuse. Les deux camps purent décrire leur parcours pour devenir des
soignants, et les similarités furent marquantes. L'expérience de trouver un terrain d'entente par la
réceptivité respectueuse envers l'autre apporta un profond effet de guérison. Peut-être que ceci
peut offrir un schéma relationnel de guérison qui pourrait fonctionner comme une bombe à graine
(seedbomb) écologique. (French) [ABSTRACT FROM AUTHOR]
Teil 1: die Geschichte: Peter Ammann Hier wird der Hintergrund dieses Projektes skizziert, ausgehend von
Jungs Interesse an der afrikanischen Kultur, wobei seine kolonialen, ausbeuterischen Einstellungen
kritisch überprüft und diese mit seinem echten Interesse und seiner Bereitschaft, sich durch die
51
 Begegnung mit dem 'Anderen' zu verändern, abgeglichen werden. Vera Buhrmann verfolgte ihr
Interesse an afrikanischen Heiltraditionen mit tiefem Respekt, aber es fehlte an der
Wechselseitigkeit. Als sich Peter mit Nomfundo Mlisa, Klinischer Psychologe und traditioneller
Heiler mit großem Interesse an Jung, traf, wurde das Projekt eines echten Dialogs zwischen
Jungianischen Analytikern und afrikanischen traditionellen Heilern initiiert. Hogsback Video-Auszug:
Themen waren Umbilini/Intuition und Träume aus afrikanischer und westlicher Perspektive.
Beschreibungen von THP- und Jungianischen Analytikern, in denen Gemeinsamkeiten und
Unterschiede skizziert werden. Es wurde ein Fall beschrieben, in dem die internen Spaltungseffekte
der Kolonisation deutlich gezeigt wurden. Ein Traum wurde mitgeteilt und hierzu wurden
afrikanische und westliche Interpretationen angeboten. Teil 2: der Kontext: Fred Borchardt Zwei
Zusammenhänge werden hervorgehoben: 1) Die sozialaktivistische Bewegung RhodesMustFall,
initiiert am 9. März 2015. Die Proteste konzentrierten sich auf die Unterdrückung indigener
Denksysteme durch den Kolonialismus. Unser Projekt mußte berücksichtigen, wie sich die
Kolonialisierung auf indigene Heilsysteme ausgewirkt hatte. Unser Mittel bei dieser Arbeit bildet die
Analytische Psychologie von Jung, die eine Grundlage für den Dialog mit anderen Kulturen bietet.
2) Der Diskurs in Jungianischen Kreisen über die Entschuldigung bei Menschen afrikanischer
Herkunft für die Art und Weise, wie sie, die Menschen, in der Jungianischen Literatur beschrieben
wurden. Monkey Valley Video-Auszug: Ester Haumann, Jungianische Analytikerin, reflektiert über
das Trauma des Burenkrieges anhand ihrer unmittelbaren Herkunft und wirft die provokative Frage
auf: Wie kommt es, daß die Unterdrückten zum Unterdrücker werden? Es zeigte sich, daß ein
Trauma, wenn es unbearbeitet ist, wiederholt wird. Vella Maseko, afrikanische traditionelle Heilerin
und klinische Psychologin, antwortete mit Besorgnis über den Schmerz der Nation in Südafrika und
wie wir als Heiler darauf reagieren. Teil 3: Die Position und die Weltanschauung der traditionellen
Heiler: Nomfundo Mlisa Jungianische Analytiker und traditionelle Heiler haben auf dem Hintergrund
verschiedener sowohl kritischer politischer als auch historischer Altlasten, die sich negativ auf die
traditionellen Gesundheitssysteme ausgewirkt haben, kritische Dialoge initiiert. Die Verbindung
zwischen Jungianischer und traditioneller Heilungstheorie wird so unterstrichen. Ein Aufruf zur
Selbstbeobachtung mittels der Johari-Window-Theorie zwischen den Kulturen ergeht, um
Begegnungen untereinander, in und zwischen uns zu ermöglichen. Der Bedarf an einer
Regenbogentherapie wurde geprägt, was die südafrikanischen Jungianischen Analytiker und die
traditionellen Heiler zu Pionieren bei der Einführung einer Regenbogentherapie machte. Teil 4:
Fazit: Renee Ramsden Dieser Dialog wurde durch eine kleine Gruppe von Praktikern beider
Disziplinen konzipiert, die sich kennenlernen und vertrauen konnten. Bei der zweiten Konferenz
wurde ein narrativer Ansatz gewählt, der sehr gut funktionierte. Beide Seiten konnten ihre
jeweiligen Reisewege zum Heilerwerden beschreiben und die Ähnlichkeiten waren auffällig. Die
heilende Wirkung, durch respektvolles Miteinander Gemeinsamkeiten zu finden, war tiefgreifend.
Vielleicht könnte dies ein heilendes Muster von Bezogenheit bieten, das wie eine ökologische
'Saatbombe' funktionieren könnte. (German) [ABSTRACT FROM AUTHOR]
Parte 1: La storia: Peter Ammann Questa parte delinea lo sfondo di questo progetto, a partire dall'interesse
di Jung per la cultura africana, rivedendo criticamente i suoi atteggiamenti coloniali e di
sfruttamento, bilanciandoli con il suo vero interesse e la volontà di essere cambiato dal suo incontro
con "l'altro". Vera Buhrmann ha portato avanti il suo interesse per le tradizioni africane di guarigione
in modo profondamente rispettoso, ma ciò che mancava era un interesse reciproco. Quando Peter
incontrò Nomfundo Mlisa, psicologo clinico e guaritore tradizionale con un profondo interesse per
Jung, ebbe inizio il progetto di un vero dialogo tra analisti junghiani e guaritori tradizionali africani.
Estratto video di Hogsback: I temi erano Umbilini/Intuizione, e Sogni da prospettive africane ed
occidentali. Descrizioni fornite dagli analisti THP e junghiani, che delineano somiglianze e
differenze. E' stato descritto un caso in cui sono chiaramente dimostrati gli effetti di scissione
interna della colonizzazione. E' stato condiviso un sogno e sono state offerte interpretazioni
africane ed occidentali. Parte 2: Il contesto: Fred Borchardt Vengono evidenziati due contesti: 1) Il
movimento attivista sociale #RhodesMustFall, avviato il 9 Marzo 2015. Le proteste si sono
concentrate sulla repressione dei sistemi di pensiero indigeni da parte del colonialismo. Il nostro
progetto doveva tenere conto dell'impatto della colonizzazione sui sistemi di guarigione indigeni. Il
nostro strumento in questo lavoro è la psicologia analitica di Jung, che offre una base per entrare in
52
 dialogo con altre culture. 2) Il dibattito all'interno dei circoli junghiani su come scusarsi con persone
di origine africana per il modo in cui sono state descritte nella letteratura junghiana. Estratto video
di Monkey Valley: Ester Haumann, analista junghiana, riflettendo sul trauma della guerra boera nei
suoi antenati immediati, pone la provocatoria domanda: come mai l'oppresso diventa l'oppressore?
E' emerso che quando il trauma non è trattato, viene ripetuto. Vella Maseko, guaritrice tradizionale
africana e psicologa clinica, ha risposto con preoccupazione al dolore della nazione in Sud Africa, e
come i guaritori possono rispondere a questo. Parte 3: La condizione dei guaritori tradizionali e la
visione del mondo: Nomfundo Mlisa Gli analisti junghiani ed i guaritori tradizionali hanno avviato un
dialogo basato sui diversi ostacoli politici e storici che hanno avuto un impatto negativo sui sistemi
di cura tradizionali. Questo permette di evidenziare i collegamenti tra le teorie di cura junghiane e
tradizionali. Si suggerisce che l'auto-introspezione, attraverso la teoria cross-culturale di Johari
Window, favorisca l'incontro con gli altri, dentro di noi e tra di noi. Si sottolinea la necessità della
terapia-arcobaleno, rendendo gli analisti junghiani sud-africani ed i guaritori tradizionali pionieri
nell'avviare una terapia-arcobaleno. Part 4: Conclusione: Renee Ramsden Questo dialogo è stato
concepito come un piccolo gruppo di professionisti di entrambi le discipline, che potevano imparare
a conoscersi e a fidarsi reciprocamente. Nella seconda conferenza è stato privilegiato un approccio
narrativo, che ha funzionato molto bene. Entrambe le parti sono state in grado di descrivere il loro
percorso per diventare guaritori e le somiglianze erano sorprendenti. L'effetto curativo del trovare
un punto d'incontro attraverso il rispetto reciproco è stato profondo. Forse ciò potrebbe offrire un
modello di relazione di cura che potrebbe funzionare come una "bomba di semi" ecologica. (Italian)
[ABSTRACT FROM AUTHOR]

与他者的相遇:荣格⼼理分析者和南⾮传统治愈者 第⼀部分:历史:彼得阿曼: Peter Ammann 这⼀部分描述了

这个项⽬的背景, 从荣格对⾮洲⽂化的兴趣出发, 批判性地回顾他对于殖⺠主义和剥削的态度, 并平衡
以他期望与"他者"相遇⽽改变的真正兴趣和意愿。Vera Buhrmann以⼀种尊重的态度探寻她对于⾮洲
疗愈传统的兴趣, 但其中仍然缺少相互的兴趣。当彼得 (Peter Ammann)与Nomfundo Mlisa, ⼀位对荣
格有着浓厚兴趣的临床⼼理学家、传统治愈者时相⻅时, 荣格⼼理分析者与⾮洲传统治愈者之间真正
对话的项⽬就开始了。 霍格⻉尔 (地名)视频⽚段: 主题是来⾃⾮洲及⻄⽅⻆度的直觉和梦境。THP和
荣格⼼理分析者给出的描述, 概述了它们的相似性和差异性。⽂章描述了⼀个案例, 其中明确表明了殖
⺠地化带来的内部分裂效应。视频分享了⼀个梦, 并提供了来⾃⾮洲和⻄⽅的梦的解释。 第⼆部分:背
景:Fred Borchardt 强调了两个背景:1)2015年3⽉9⽇发起的社会活动家运动"洛德斯必须倒下"。抗议
活动的重点是殖⺠主义对⼟著思想体系的镇压。我们的项⽬必须考虑到殖⺠对⼟著治疗系统的影响。
我们项⽬的⼯具是荣格的分析⼼理学, 它提供了与其他⽂化进⾏对话的基础。2)荣格流派圈的论述在
向⾮裔道歉, 致歉内容是关于荣格学派⽂献中描述⾮洲⼈的⽅式。 猴⼦⾕ (地名)视频⽚段: 荣格⼼理
分析师Ester Haumann在反思布尔战争对她直系祖先带来的⼼理创伤时, 提出了⼀个具有挑衅意味的
问题:被压迫者如何变成了压迫者? 后来发现, 当⼼理创伤没有被处理, 就会反复重演。⾮洲传统治愈
者、临床⼼理学家Vella Maseko对南⾮⺠族国家的痛苦以及作为治疗师如何应对这⼀问题表现了关切
与忧虑。 第三部分:传统健康⾏业从业者的⽴场和世界观:Nomfundo Mlisa 尽管存在着对传统卫⽣系
统产⽣负⾯影响的重重政治和历史阻碍, 荣格⼼理分析者和传统治疗师们依然化绊脚⽯为垫脚⽯⽽发
起了重要的对话。这凸显了荣格学派与传统治疗理论之间的联系。有⼈呼吁通过约哈⾥之窗理论进⾏
跨⽂化的我反省, 以允许彼此的交流与接触。这种接触既在我们各⾃内部, 亦指在我们两者之间。彩虹
疗法的需求被创造, 南⾮的荣格⼼理分析者和传统治愈者共同成为了彩虹疗法的先驱。 第四部分:结论

53
 Renee Ramsden: 这个对话来⾃于⼀个由多个专业组成的⼩组成员, 成员间互相熟悉并信任对⽅。在
第⼆次的会议中, 叙事的取向受到了⻘睐, 并且效果⾮常好。两⽅⾯的参与者都可以叙述他们成为治疗
者的旅程, 他们曾经历类似的困难。双⽅可以相互之间找到共识的基础, 其治愈效果是显著的。这或许
可以提供⼀种治疗模式, 其功能类似于⽣态学的"种⼦炸弹"。 (Chinese) [ABSTRACT FROM
AUTHOR]
Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell

Verginer, L. and B. H. Juen (2019). "Spiritual Explanatory Models of Mental Illness in West Nile, Uganda."
Journal of Cross-Cultural Psychology 50(2): 233-253.
Integrating indigenous cultural knowledge into conceptualizing mental illness offers highly valuable
insights to better contextualize mental health. The meaning given to symptoms determines what is
abnormal and requiring treatment. In Uganda, the formal health care system is neither the only nor
the most widespread treatment provider. Help is often sought from traditional and religious healers,
too. Despite numerous calls for cooperation between the healing systems, this has translated into
reality only to a very limited degree. The purpose of this study was to gain insight into local
explanatory models of mental illness, to gain an understanding of the different patients' needs, and
to develop a more comprehensive system of care. We used an ethnographic investigation
approach, which allowed for a more holistic view of the research field. This was geographically
delimited to the West Nile subregion in Northern Uganda. We conducted a total of 56
semistructured interviews with traditional healers (n = 5), Christian religious healers (n = 3),
psychiatric patients (n = 16), their attendants (n = 16), and community members (n = 16). In
addition, we used the method of participant observation. The data collected were analyzed using
Qualitative Content Analysis and Grounded Theory methodology. For the purpose of this article, we
exclusively extracted the spiritual explanatory models. These were spirit possession and curse.
Both were traditional concepts with a religious reinterpretation involving the action of spirits.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Cross-Cultural Psychology is the property of Sage Publications Inc.

Vawda, N. B. M. (2019). "THE COST IMPLICATIONS OF THE NATIONAL HEALTH INSURANCE (NHI)
AND TRADITIONAL HEALING AND MEDICINE IN SOUTH AFRICA." Indilingua: African Journal of
Indigenous Knowledge Systems 18(1): 103-112.
The ANC led South African government is laudably attempting to address the inequities in
healthcare for the majority of South Africans through the introduction of the National Health
Insurance (NHI). However, challenges such as poor infrastructure, lack of medication, staff
shortages, corruption and mismanagement, have been identified as hampering this process. The
implementation of the NHI comes at high cost and the role of traditional healing and medicine
(THM) in the NHI needs to be addressed. This article provides an overview of the current two tiers
of South Africa western biomedical models of healthcare systems (both public and private) and it's
costs. It also provides an overview of the role, use and costs of THM in South Africa and the
financial implications if this is included in the NHI. It calls for recognition of THM as a private third
tier, culturally relevant health service in South Africa but recommends that challenges identified with
THM need to be addressed. [ABSTRACT FROM AUTHOR]
Copyright of Indilingua: African Journal of Indigenous Knowledge Systems is the property of Indilingua:
African Journal of Indigenous Knowledge Systems

Taafaki, M. R., et al. (2019). "Knowledge and Attitudes of Guam Residents Towards Cancer Clinical Trial
Participation." Journal of Health Disparities Research & Practice 12(5): 48-51.
Purpose/Background: Currently there are no cancer clinical trials conducted in Guam, but interest is
growing. Limited information exists on the knowledge and attitudes of Guam's population towards
cancer clinical research, yet cancer is the second highest cause of death in Guam and among the
CHamoru people, Guam's indigenous population. CHamoru people suffer the highest rates of
cancer mortality compared to other ethnic groups in Guam. The purpose of this study was to
54
 determine differences in knowledge and attitudes towards cancer clinical trials participation, and
attitudes towards traditional medicine. Materials & Methods: A telephone survey instrument was
designed, pilot-tested, IRBapproved, and implemented using a third-party marketing company.
Questions were adapted from existing surveys and new questions were developed to address
unique, Guam-specific interests. Recruited subjects were Guam residents adults 18 years of age
and older with telephone service. Guam residents were called from October 6 to 10, 2018 to assess
levels of knowledge and attitudes towards cancer clinical trials and the attitudes towards using
traditional medicine to treat cancer. Descriptive statistics were computed for demographic variables
by response category. Univariate logistic regression was conducted to investigate the bivariate
association between a survey question and demographic variables. Odds ratios (ORs) and
associated 95% confidence intervals (CIs) were calculated. Multivariable logistic regression model
was developed for each question, adjusting for important covariates. Hosmer-Lemeshow tests and
c-statistics were used to evaluate goodness of fit. Results: The survey respondents' (n=152)
demographic data closely reflected the US Census ethnicity data for Guam: CHamoru (47.0%),
Filipino (26.5%), Caucasian (11.3%) and Other (15.2%). Fifty-three percent understood the term
"clinical trial"; 73.7% would be willing to participate if they had cancer, and 59.9% believed they
would receive good quality treatment from a clinical trial offered in Guam. Approximately 56.0%
thought they would have to pay out-ofpocket expenses; and 67.0% disagreed or were not sure that
clinical trial sponsors pay for the study drug while other costs are billed to the insurance company.
Physician ethnicity was not important to 100% of Caucasians, but was important to at least 30.0%
of non-Caucasians; family support was very important to 94.7% of respondents, while religious
community support was important to 55.4%. Approximately 65.1% did not believe that people
participating in clinical trials were treated like 'guinea pigs'. Having college education (OR = 3.26;
95% CI: 1.53 -- 6.98) and knowing English language well (OR=5.86; 95% CI: 1.21 -- 28.38) were
significantly associated with higher aggregated knowledge about clinical trials. Although the majority
(67.2%) would seek traditional healing practices if diagnosed with cancer, most (84.9%) did not
think a suruhano (CHamoru traditional healer) could treat cancer, and 94.7% did not believe cancer
was caused by taotaomo'na (ancient spirits). Discussion/Conclusion: Knowledge and attitudes
towards cancer clinical trials and the use of traditional medicine to treat cancer were significantly
associated with key demographic variables including ethnicity, income, employment status, place of
birth and insurance type. Knowledge about cancer clinical trials was as expected: more participants
who are Caucasian, have a higher level of education, were born in U.S., are employed, have a
higher income, private insurance, self-report that they speak English well, and do not follow religion,
were more aware of what a clinical trial is than the other respondents. Though knowledge about
cancer clinical trials is limited, attitudes towards participation in cancer clinical trials offered in Guam
were largely positive. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Health Disparities Research & Practice is the property of Center for Health
Disparities & Research

Shah, S. and J. A. Bhat (2019). "Ethnomedicinal knowledge of indigenous communities and

pharmaceutical potential of rainforest ecosystems in Fiji Islands." Journal of integrative medicine 17(4):
244-249.
The World Health Organization recently raised concerns about antimicrobial resistance and lack of
novel antibiotics in the health sector. The success rate of drug discovery is higher when chemical
constituents are sourced from natural products and when drug candidates are based on the
indigenous knowledge of local communities. Tropical rainforests are an important source of
medicinal plants for traditional healthcare systems. The pharmaceutical industry also recognizes the
potential of rainforests in novel drug development. However, habitat degradation and loss of
traditional knowledge are endangering the healing powers of nature. The islands of Fiji have a rich
cultural history of traditional medicine and a number of medicinal plants are sourced from the
country's rainforest ecosystems. While deforestation and forest degradation are decimating unique
rainforest biodiversity and reducing access to medicinal plants in the wild, inter-generational erosion
of ethnobotanical knowledge is attributed to acculturation, rural-urban migration and their effects on
the transmission of oral traditions from one generation to another. Under these conditions, plants

55
 may disappear before their therapeutic value is formally identified. This review summarizes the
importance of traditional medicinal knowledge and the potential for drug discovery from the tropical
rainforest ecosystems of Fiji. However, there are several challenges that need to be addressed to
realize the true potential of ethnopharmacology in this country. (Copyright © 2019 Shanghai
Changhai Hospital. Published by Elsevier B.V. All rights reserved.)

Rugwiji, T. (2019). "Faith-based healing and African traditional medicine in Zimbabwe: A postcolonial
perspective." Theologia Viatorum 43(1): 1-10.
The missionary church in Africa had its own challenges regarding the missionary enterprise itself
and the local African communities to which the Gospel was preached. Various opinions on the
missionary enterprise in Africa have been advanced. The main argument raised by most scholars is
primarily premised on the negative impact of colonialism, citing the vilification of African cultural
practices and discouraging converts to the Christian faith from using African traditional medicine
(ATM). The latter view constitutes the main problem that the present discourse intends to grapple
with. The present study will engage the existing scholarly literature on the argument that the
missionary churches did not familiarise themselves with cultural practices of the local indigenous
African peoples prior to convincing them about switching to God who is presented in the Hebrew
Bible (HB). It has been established that according to the HB and Christian teachings, the use of
ATM is an abomination. In this study, faith-based healing (FBH) and other methods of healing in
Africa in general and Zimbabwe in particular are also discussed. This study utilises a postcolonial
approach in an attempt to explain ancient Israelite cultural practices and FBH in the modern post-
biblical context. The purpose of this study is twofold: (1) to explain for the readership the critical role
played by the missionary churches among African communities and (2) to present the research
findings for further research on the authenticity (or myth) of FBH claims. [ABSTRACT FROM
AUTHOR]
Copyright of Theologia Viatorum is the property of African Online Scientific Information System PTY LTD

Roseman-Halsband, J. L., et al. (2019). "Indigenous Medicine." Alternative & Complementary Therapies
25(6): 292-303.
The article discusses that traditional peoples recognize that healing is beyond linear time frames
and cognition. It mentions that medicine can be singular, as each individual's medicine is seen as
the sacred gift and power inherent in that person that contributes to the whole community; and also
mentions the Western medical training sees indigenous medicine as often difficult to understand.

Quinn, A. (2019). "Reflections on Intergenerational Trauma: Healing as a Critical Intervention." First

Peoples Child & Family Review 14(1): 196-210.
The high numbers of Aboriginal children placed in provincial and territorial care demonstrate the
need for effective interventions that directly address the legacy of trauma from colonialization. This
paper argues that healing is a critical component of any intervention seeking to help Aboriginal
Peoples and their children. Research on healing and recent government initiatives and legislation
directed at preserving traditional Aboriginal healing practices are discussed. This article concludes
with recommendations for various community members involved in the healing of Aboriginal
Peoples. [ABSTRACT FROM AUTHOR]
Copyright of First Peoples Child & Family Review is the property of First Nations Child & Family Caring
Society of Canada

Panmei, R., et al. (2019). "Ethnobotany of medicinal plants used by the Zeliangrong ethnic group of
Manipur, northeast India." Journal of Ethnopharmacology 235: 164-182.
Ethnopharmacological relevance The Zeliangrong people with their yearlong experiences still
depend on the medicinal plants for primary healthcare. Some of the medicinal plants used by the
community exhibits established pharmacological activities which signify the importance of the
traditional knowledge of the tribes. Besides, many other species traditionally used by the tribes
assume to have pharmacological potentiality. Aim of the study The study aimed to identify the
medicinally and pharmacologically important species with understanding the traditional healing

56
 practices and to compare medicinal plant knowledge among the informants of the three tribes under
Zeliangrong group. Material and methods Data were collected by interviewing selected 27 herbal
healers using modified semi-structured questionnaires. Identification and documentation of all the
species have been made using standard taxonomic procedure. Ethnomedicinal uses of all the
recorded species was analyzed with computation of the use reports for each species and Informant
Consensus Factor. Results The study recorded 145 medicinal plants used in healing practices by
the Zeliangrong tribes. Except 2 species, all are Angiospermic plants found mostly in wild condition.
These medicinal plants are used for treating about 59 different health ailments categorized under
13 ICPC disease categories. Highest ICF (0.75) was found in Digestive disorder with 174 use
reports for 44 plant species. Besides the established medicinal plants in the Indian System of
medicine like Acorus calamus, Centella asiatica, Oroxylum indicum and Phyllanthus emblica, a
number of other species like Ageratum conizoides, Blumeopsis flava, Clerodendrum glandulosum,
Gynura cusimbua, Hedyotis scandens and Paederia foetida also has maximum use reports. Among
the species with higher use reports, 2 species namely Clerodendrum glandulosum and Paederia
foetida are exclusively used for the treatment of hypertension, and bone fracture and sprain
respectively indicating their remarkable medicinal values and acceptability. Out of the total 145
species, only 24 are shared by all the three tribes with 11 species used for similar diseases.
Conclusion The medicinal plants with higher use reports can be evaluated for validation of
pharmacological activities and their toxicity. The Indigenous Knowledge System of Zeliangrong
community for herbal remedies may be of immense value in pharmacological experimentation
particularly for the uses like malaria, health tonic, cancer, jaundice, hypertension and diabetes.
Graphical abstract fx1 [ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnopharmacology is the property of Elsevier B.V.

NiaNia, W., et al. (2019). "Huarahi Oranga: an introduction to Māori concepts informing a Māori healing and
psychiatry partnership." Australasian psychiatry : bulletin of Royal Australian and New Zealand College of
Psychiatrists 27(4): 334-336.
Objective: The aim of this article is to give an overview of Māori concepts informing a collaboration
between a Māori healer (NiaNia) and psychiatrist (Bush).; Conclusions: Wairua (spiritual) problems
can resemble psychiatric disorders or symptoms. Knowledge of relevant Māori concepts such as
mauri, tapu, mana, matekite and manaakitanga may assist psychiatrists in collaborating with Māori
healers and kaumātua (elders) to enable more appropriate cultural and clinical assessment, as well
as helping to build rapport and clinical interactions with Māori whānau (individuals and families).

Mlisa, L. R. N. (2019). "I am an igqirha (healer): phenomenological and experiential spiritual journey
towards healing identity construction." Eu sou igqirha (curadora): jornada espiritual fenomenológica e
experiencial rumo à construção de uma identidade de cura. 22(1): 220-239.
Traditional healers are acknowledged within their communities as possessing special insight,
intuition knowledge and skills to connect and converse with the universe better than an ordinary
person. African religions are endowed with a wide variety of traditional healers and healing
practices, using diverse healing practices, symbolisms and interpretations relevant to the contextual
setting of their cultures. Rooted in that diversified rich ecological heritage of the indigenous
religions, are unique personal spiritual journeys that depict individual phenomenological and
existential ways of constructing meaningful special spiritual healing identities. Healing identities are
created and manifested in different socio-cultural, physical and spiritual abundant sacred spaces
travelled by an initiate. This is an inborn gift from ancestors. The spiritual journey is abundantly
infested by crisis and requires resilience, passion and faith. I give my personal phenomenological
spiritual life journey in the traditional and spiritual quest for a holistically construed healing identity
and proper individuation. The journey encompasses various stages with differentiated growth,
maturity and competences to be acquired. The objective for this narrative is many fold. It is a
response to various individual respondent experiences, questions and inquiries that I always
receive from the conference audiences and unique feedback narratives from others who are either
in the confusion stage or denial stage, yet they are aware they have a calling to accept. Ukuthwasa
journey is briefly discussed and the historical ontology of ukuthwasa is mapped up. The discussion

57
 addresses the responses expected as evidence based results to confirm the reality of ukuthwasa
and its value to the self, family and community at large. In conclude by highlighting, my own
revelations and reflections on what could be done and how I finally achieved my healing identity
and its relation to the universe at large. I am a fully-fledge trained igqirha, teacher, nurse and
pastor. I practise as a Clinical psychologist and I have founded a prophesized church, a dream I
had in 2001. I am also a founder of a community project for rural development at my village. All
these achievements were shown to me by dreams and I followed my dreams under very
challenging circumstances. I am from a family with a rich lineage of healers from both my paternal
and maternal side, yet both became staunch Christian converts and ignored the cultural rites. To
become a healer was not easy. (English) [ABSTRACT FROM AUTHOR]
Curadores tradicionais são reconhecidos dentro de suas comunidades como possuidores de visão
especial, conhecimento intuitivo e habilidades de se conectar e conversar com o universo melhor
do que uma pessoa comum. Religiões africanas são dotadas de uma variedade ampla de
curadores e práticas de cura tradicionais, usando diversos simbolismos, práticas e interpretações
relevantes para a configuração contextual de suas culturas. Enraizadas nessa herança ecológica
rica e diversificada das religiões indígenas estão as jornadas espirituais pessoais que retratam
modos individuais fenomenológicos e existenciais de construir identidades especiais de cura
espiritual plenas de sentido. Identidades de cura são criadas e manifestadas em diferentes
espaços sagrados sócio-culturais, físicos e espiritualmente abundantes percorridos por um
iniciado. Isto é um dom inato dos ancestrais. A jornada espiritual é abundantemente infestada pela
crise e requer resiliência, paixão e fé. Eu ofereço minha jornada pessoal de vida espiritual e
fenomenológica na busca tradicional e espiritual por uma identidade de cura construída
holisticamente e por uma individuação adequada. A jornada abrange vários estágios com
diferenciados crescimento, maturidade e competências a serem adquiridas. O objetivo desta
narrativa é múltiplo. É uma resposta a várias experiências de pessoas com que me correspondo,
questões e indagações que eu sempre recebo nas conferências e audiências e narrativas
singulares compartilhadas por outros que estão tanto no estágio da confusão quanto no da
negação, e ainda assim estão conscientes de terem um chamado a ser aceito. A Jornada
Ukuthwasa é discutida brevemente e a ontologia histórica de ukuthwasa é mapeada. A discussão
aborda as respostas esperadas como resultados baseados em evidência para confirmar a
realidade de ukuthwasa e seu valor para o si-mesmo, para a família e para a comunidade em
geral. Para destacar como conclusão, narro minhas próprias revelações e reflexões sobre o que
poderia ser feito e como eu finalmente adquiri minha identidade de cura e sua relação com o
universo em geral. Eu sou uma igqirha formada de pleno direito, professora, enfermeira e pastora.
Exerço Psicologia clínica e fundei uma igreja profetizada, um sonho que eu tive em 2001. Sou
também uma das fundadoras de um projeto comunitário para o desenvolvimento rural da minha
vila. Todas essas conquistas me foram mostradas em sonhos e eu segue meus sonhos sob
circunstâncias muito desafiadoras. Venho de uma família com uma rica linhagem de curadores
tanto pelo lado paterno quanto pelo materno, e ainda assim ambos se tornaram cristãos
convertidos convictos e ignoraram os ritos culturais. Tornar-se uma curadora não foi fácil.
(Portuguese) [ABSTRACT FROM AUTHOR]
Copyright of Numen: Revista de Estudos e Pesquisa da Religião is the property of Numen: Revista de
Estudos e Pesquisa da Religiao

McGinnis, A., et al. (2019). "Strengthening Animal-Human Relationships as a Doorway to Indigenous

Holistic Wellness." Ecopsychology 11(3): 162-173.
One of the most devastating effects of colonization has been fragmented relations among humans
and their more-than-human counterparts. Traditionally, Indigenous peoples positioned animals as
equitable partners in interconnected human and more-than human networks, animated with spirit
and the ability to act and communicate. Many Indigenous peoples continue to regard animals as
sacred and utilize the gifts that they bestow in traditional healing settings. Indigenous
understandings of interwoven and reciprocal social networks of human and more-than-human
relations must be restored and supported in contemporary health settings in order to "do no further
harm" and facilitate Indigenous peoples' healing journeys. Reconciliation across Western and

58
 Indigenous contexts requires learning to work together with the more-than-human world and
developing ethical spaces for health research in which holistic wellness is appreciated and
understood in the context of all our relations. In order to help (re)connect and strengthen human
relations with the more-than-human world, a culturally adapted and locally refined animal-human
relationship workshop was delivered in a rural Saskatchewan First Nation community where
traditional Elders, adults, and youth participants shared stories about the role of animals for their
healing and holistic wellness trajectories. The results revealed that animal-human relationships are
physical and spiritual in nature, with both domestic and wild animals playing various important
person roles in the lives of community members; these person roles are not metaphorical but rather
assume all the sentience and agency that the term person implies. The findings have clear practical
and policy implications for health services, education, environmental sustainability, and bioresource
management.; Competing Interests: No competing financial interests exist for Dr. McGinnis, Dr.
Kincaid, Dr. Barrett, Mrs. Ham, or for the Community Elders Research Advisory Group. (© Angela
McGinnis et al. 2019; Published by Mary Ann Liebert, Inc.)

Maharaj, V. J., et al. (2019). "Are scientists barking up the wrong tree to "scientifically validate" traditional
medicines?" South African Journal of Botany 126: 58-64.
In South Africa it is estimated that at least 70% of South Africans consult one of the more than
200,000 Traditional Healers in the country. Clearly traditional health practitioners in South Africa
play a crucial role in providing primary health care to the majority of the population. This knowledge
system together with South Africa's unique biodiversity provides valuable resources for scientists to
undertake research in search of new pharmaceuticals, nutraceuticals and cosmeceuticals.
Scientists often refer to this as "scientific validation of traditional medicines" which can be
misleading to holders of the traditional knowledge since traditional health practitioners treat their
patients holistically using traditional medicines consisting of one or more plant species. Four case
studies i.e. appetite suppressant form Hoodia gordonii , monatin from Sclerochiton ilicifolius ,
mosquito repellent from Lippia javanica and the treatment of benign prostate hyperplasia (BPH) and
male pattern baldness from Elephantorrhiza elephantina which were either commercialized or close
to commercialization are described and in all cases these have followed the classical drug
discovery or product development route. These case studies have led to the realization that the
traditional use of the plants were not exactly the same as the commercialized use. Often the
scientists select plants based on traditional use and through scientific intervention discover similar
biological activities or different biological activities of the plant species or constituents thereof. The
scientific discoveries are further developed and the route to commercialization requires huge
investment, time and resources. Hence it could be concluded that the approach has not been to
scientifically validate the traditional uses of plants or traditional medicines. As scientists we need to
be responsible when utilizing traditional knowledge in our research approaches and it is important
to share benefits with the owners of indigenous knowledge. • Traditional healing is a holistic system
and researching this is not straightforward. • Scientists unknowingly undertake a reduction
approach to prove efficacy. • This is incorrectly quoted as "scientific validation of traditional
medicines." • Products from Hoodia , S. ilicifolius , L. javanica and E. elephantina are discussed. •
The commercialized studies are illustrations of this misconception by scientists. [ABSTRACT FROM
AUTHOR]
Copyright of South African Journal of Botany is the property of Elsevier B.V.

Lambert, S. J. and J. C. Scott (2019). "International Disaster Risk Reduction Strategies and Indigenous
Peoples." International Indigenous Policy Journal 10(2): 1-21.
With more frequent and more intense disasters, disaster risk reduction (DRR) has become
increasingly important as a fundamental approach to sustainable development. Indigenous
communities hold a unique position in DRR discourse in that they are often more vulnerable than
non-Indigenous groups and yet also hold traditional knowledges that enable a greater
understanding of hazards and disasters. This article provides an overview of multilateral
agreements for incorporating Indigenous Peoples into wider debates on disaster policies as well as
development agendas. Essential DRR strategies can be adapted for Indigenous communities

59
 through respect for Indigenous approaches in coordinating alliances; culturally appropriate
incentives; accurate, appropriate, and ethical data collection; acknowledgment of Indigenous land
use practices; use of Indigenous language, leadership, and institutions; collaboration with
Indigenous knowledges; and acceptance of traditional healing approaches. [ABSTRACT FROM
AUTHOR]
Copyright of International Indigenous Policy Journal is the property of Scholarship@Western

Drost, J. L. (2019). "Developing the Alliances to Expand Traditional Indigenous Healing Practices Within
Alberta Health Services." Journal of Alternative & Complementary Medicine 25: S69-S77.
Objectives: Indigenous people have unique health needs that require culturally appropriate holistic
care that addresses physical, mental, emotional, and spiritual health. Access to both traditional
Indigenous healing practices and Western medicine are needed for all encompassing holistic
health. Design: This inquiry addresses actions suggested by the United Nations (UN) and the Truth
and Reconciliation Commission of Canada (TRC) with regard to traditional Indigenous medicine
and healing and was guided by an Organizational Sponsor and Inquiry Team. Setting: The fieldwork
for this study took place within Alberta Health Services (AHS), established in 2008 when 12
separate health entities merged to become Canada's first and largest fully integrated provincial
health system. Participants: Two Elders and a Cultural Helper provided perspectives on cultural
protocols surrounding the traditional Indigenous sweat lodge ceremony. Three Indigenous
community members provided perspectives on AHS services and holistic health through
participation in the traditional Indigenous sweat lodge ceremony. Seven AHS administrative
employees provided perspectives on implementation. Interventions: This study was conducted
within an action research framework and the researcher conducted a literature review, interviews,
and a focus group to allow for triangulation. Results: Throughout the interviews and focus group,
participants consistently emphasized the importance of increasing efforts to expand traditional
Indigenous healing practices within AHS, giving rise to the primary study theme: Expanding
Traditional Indigenous Healing Practices within AHS. Several subthemes emerged in support of this
primary focus, including the following: (1) enhancing cultural competency and safety training among
leadership and employees; (2) adhering to tradition and protocol; (3) establishing meaningful
partnerships; (4) strengthening organizational facets of program delivery; and (5) need for additional
financial, human, and logistical resources. Conclusions: During this time of reconciliation with
Indigenous peoples in Canada and beyond, health care leaders and providers have an ethical
responsibility and important opportunity to help improve the troubling health disparities at hand. This
will inevitably require tremendous reflection, humility, courage, and commitment by stakeholders at
all levels, as they work to transform health systems that disproportionately disadvantage Indigenous
ways of knowing and being while implicitly privileging Eurocentric, biomedical perspectives. This
pursuit, despite the barriers that may arise, is a moral, social, and political imperative for all those
health care workers who seek to reduce suffering. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Alternative & Complementary Medicine is the property of Mary Ann Liebert, Inc.

Barbosa, V. F. B., et al. (2019). "Medicalization and Indigenous Health: An analysis of the consumption of
psychotropics by the Xukuru de Cimbres indigenous people." Ciencia & saude coletiva 24(8): 2993-3000.
Objective: To investigate the process of medicalization among the Xukuru indigenous people of
Pesqueira (PE), Brazil following the 2003 conflict.; Method: This is a descriptive, cross-sectional,
quantitative study developed with the indigenous attended at the Xukuru de Cimbres basic center.
The final sample consisted of 75 individuals who used psychotropic drugs. Data were analyzed by
SPSS version 18.0, using the chi-square test.; Results and Discussion: We observed that 8% of the
studied population use psychotropic drugs, and the most used is BZD (78.67%). Regarding age,
68% are young adults and 26.67% are elderly. The income of 81.33% of households is more than
one minimum wage. As for marital status, 50.85% and 66.67%, respectively of the indigenous
group using BZD and other psychotropic drugs are married.; Conclusion: The study outlined the
profile of the Xukuru de Cimbres indigenous people who used psychotropics and showed a
fragmented mental health care focused on the disease and the use of medication. Results reveal a

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 socioeconomically vulnerable adult population, a pattern of chronic use of psychotropic drugs and
distancing from traditional indigenous healing, typical of the health medicalization process.

Abbo, C., et al. (2019). "A narrative analysis of the link between modern medicine and traditional medicine
in Africa: a case of mental health in Uganda." Brain Research Bulletin 145: 109-116.
Background Traditional Medicine Practices (TMP) which are premised on indigenous knowledge
and experiences within a local context of the culture and environment, are common place in low
income countries. In Africa and in Uganda specifically, nearly 80% of the Ugandan population relies
on TMP for the care of their mental health but they also use Modern Medicine. There are areas of
departure between Traditional and Modern Medical practices in Africa that have been cited. What
has attracted less research attention, are the areas of convergence. Objective This paper aims to
critically examine the link between Modern Medicine and Traditional Healing Practices in Africa,
citing Uganda as case example. Method A Narrative literature review with critical element
assessment was undertaken to identify documented points of departure, areas of common practice,
and ways in which the two models can co-exist and work together through a carefully thought out
integration. Results Points of departure between Modern Medicine and Traditional Medicine
Practices are philosophical underpinnings of both practices, training of practitioners, and methods
and ethics of work. Common areas of practice include human rights perspective, descriptions of
mental illnesses, clinical diagnostic practice, particularly severer forms, intellectual property rights,
and cross prescriptions. Exhibiting cultural humility and responsibility on the side of the Modern
Medicine Practitioners is one of the ways to work together with TMPs. Conclusion Points of
departure are more documented and explicit and overshadow areas of common practice while the
links between the two are mainly implicit but sadly unrecognized. Mental disorders are disorders of
the brain and in neuroscience; the brain is culturally and socially constructed. Sociocultural issues
therefore cannot be divorced from disorders of the brain and their management. For better patient
outcome and patient-centered approach of care, it is necessary to acknowledge and enhance the
links in teaching, clinical and policy level and carry out research on how the links could be
improved. [ABSTRACT FROM AUTHOR]
Copyright of Brain Research Bulletin is the property of Elsevier B.V.

Weintraub, A., et al. (2018). "‘These people who dig roots in the forests cannot treat HIV’: Women and men
in Durban, South Africa, reflect on traditional medicine and antiretroviral drugs." Global Public Health 13(1):
115-127.
Relatively few empirical investigations of the intersection of HIV biomedical and traditional medicine
have been undertaken. As part of preliminary work for a longitudinal study investigating health-
seeking behaviours among newly diagnosed individuals living with HIV, we conducted semi-
structured interviews with 24 urban South Africans presenting for HIV testing or newly enrolled in
HIV care; here we explored participants’ views on African traditional medicine (TM) and biomedical
HIV treatment. Notions of acceptance/non-acceptance were more nuanced than dichotomous, with
participants expressing views ranging from favourable to reproachful, often referring to stories they
had heard from others rather than drawing from personal experience. Respect for antiretrovirals
and biomedicine was evident, but indigenous beliefs, particularly about the role of ancestors in
healing, were common. Many endorsed the use of herbal remedies, which often were not
considered TM. Given people’s diverse health-seeking practices, biomedical providers need to
recognise the cultural importance of traditional health practices and routinely initiate respectful
discussion of TM use with patients. [ABSTRACT FROM PUBLISHER]
Copyright of Global Public Health is the property of Routledge

Venner, K. L., et al. (2018). "Future directions for medication assisted treatment for opioid use disorder with
American Indian/Alaska Natives." Addictive Behaviors 86: 111-117.
The U.S. is experiencing an alarming opioid epidemic, and although American Indians and Alaska
Natives (AI/ANs) are especially hard hit, there is a paucity of opioid-related treatment research with
these communities. AI/ANs are second only to Whites in the U.S. for overdose mortality. Thus, the
National Institute on Drug Abuse convened a meeting of key stakeholders to elicit feedback on the

61
 acceptability and uptake of medication assisted treatment (MAT) for opioid use disorders (OUDs)
among AI/ANs. Five themes from this one-day meeting emerged: 1) the mismatch between
Western secular and reductionistic medicine and the AI/AN holistic healing tradition; 2) the need to
integrate MAT into AI/AN traditional healing; 3) the conflict between standardized MAT delivery and
the traditional AI/AN desire for healing to include being medicine free; 4) systemic barriers; and 5)
the need to improve research with AI/ANs using culturally relevant methods. Discussion is
organized around key implementation strategies informed by these themes and necessary for the
successful adoption of MAT in AI/AN communities: 1) type of medication; 2) educational
interventions; 3) coordination of care; and 4) adjunctive psychosocial counseling. Using a
community-based participatory research approach is consistent with a "two eyed seeing" approach
that integrates Western and Indigenous worldviews. Such an approach is needed to develop
impactful research in collaboration with AI/AN communities to address OUD health disparities.
(Copyright © 2018 Elsevier Ltd. All rights reserved.)

Taitimu, M., et al. (2018). "Ngā Whakāwhitinga (standing at the crossroads): How Māori understand what
Western psychiatry calls “schizophrenia”." Transcultural Psychiatry 55(2): 153-177.
This project explored how Māori understand experiences commonly labelled “schizophrenic” or
“psychotic”. Semi-structured interviews were conducted with 57 Māori participants who had either
personal experiences labelled as “psychosis” or “schizophrenia”, or who work with people with such
experiences; including tangata whaiora (users of mental health services), tohunga (traditional
healers), kaumatua/kuia (elders), Māori clinicians, cultural support workers and students. Kaupapa
Māori Theory and Personal Construct Theory guided the research within a qualitative methodology.
The research found that participants held multiple explanatory models for experiences commonly
labelled “psychotic” or “schizophrenic”. The predominant explanations were spiritual and cultural. It
seems that cultural beliefs and practices related to mental health within Māori communities remain
resilient, despite over a century of contact with mainstream education and health services. Other
explanations included psychosocial constructions (interpersonal trauma and drug abuse), historical
trauma (colonisation) and biomedical constructions (chemical brain imbalance). Participants (both
tangata whaiora and health professionals) reported they were apprehensive about sharing their
spiritual/cultural constructions within mainstream mental health settings due to fear of being ignored
or pathologised. This study highlights the importance of asking users of mental health services
about the meaning they place on their experiences and recognising that individuals can hold
multiple explanatory models. Māori may hold both Māori and Pākehā (European) ways of
understanding their experiences and meaningful recognition should be afforded to both throughout
assessment and treatment planning in mental health services. Clinicians need to be aware that
important personal and cultural meanings of experiences labelled psychotic may be withheld due to
fear of judgement or stigmatisation. [ABSTRACT FROM AUTHOR]
Copyright of Transcultural Psychiatry is the property of Sage Publications, Ltd.

Storck, M. and R. D. Walker (2018). "Healing From the Indigenous Community: Traditional and Modern
Wisdom and Complementarity." Journal of the American Academy of Child & Adolescent Psychiatry 57:
S42-S42.
We present a contemporary sampling of indigenous community healing strategies and a review of
their role in community resurgence and well-being. Participants will learn about treatment and
research methods that tap indigenous community strengths and how these interventions can
elevate clinical practice with diverse communities in a substantial way. [Extracted from the article]
Copyright of Journal of the American Academy of Child & Adolescent Psychiatry is the property of Elsevier
B.V.

Schultz, K., et al. (2018). ""They Gave Me Life": Motherhood and Recovery in a Tribal Community."
Substance Use & Misuse 53(12): 1965-1973.
Objective: This study explored factors related to substance misuse and recovery among Native
mothers in a Pacific Northwest tribe, focusing on motherhood as a motivating factor in seeking
treatment and sustaining recovery. Method: Using a community-based participatory research

62
 approach, we conducted a thematic analysis of 20 in-depth interviews and one focus group
(N=12)with Nativewomen 18 years and older living on or near the reservation. Results: Qualitative
findings highlighted challenges, motivations and strategies for seeking treatment and recovery in
four major themes: (a) the close relationship between interpersonal violence and substance misuse;
(b) traditional healing in recovery; (c) community-specific challenges to recovery; and (d) the
motivating role of motherhood in seeking treatment and successful recovery. Conclusions: A central
finding of this work is that pregnancy and motherhood may be underexplored factors in Native
women's substance use. Results support previous work suggesting that Native women are at high
risk of interpersonal trauma and that trauma contributes to substance misuse. Findings offer several
rich implications for treatment and recovery among Native mothers in tribal communities including
the necessity of trauma-informed treatment, community and culturally-based interventions, more
integration of treatment serviceswith Child Protective Services, and drawing on motherhood as a
motivation for seeking and succeeding in recovery. [ABSTRACT FROM AUTHOR]
Copyright of Substance Use & Misuse is the property of Taylor & Francis Ltd

Redvers, N. (2018). "The Value of Global Indigenous Knowledge in Planetary Health." Challenges
(20781547) 9(2): 30.
In order to fulfill a broader vision of health and wellness, the World Health Organization (WHO)
2014–2023 strategy for global health has outlined a culturally sensitive blending of conventional
biomedicine with traditional forms of healing. At the same time, scientists working in various fields—
from anthropology and ecology to biology and climatology—are validating and demonstrating the
utility of Indigenous knowledge. There is a misperception that Indigenous peoples are in need of
Westernized science in order to "legitimize" our knowledge systems. The Lancet Planetary Health
Commission report calls for the "training of indigenous and other local community members" in
order to "help protect health and biodiversity" (p. 2007). Such calls have merit but appear
authoritarian when they sit (unbalanced) without equally loud calls for the training of (socially
dominant) westernized in-groups by Indigenous groups "in order to help protect health and
biodiversity." The problems of planetary health are both profound and complex; solutions can be
found in a greater understanding of the self and the universe and the land as a medicine place. The
following message was delivered as part of a keynote at the inVIVO Planetary Health Conference in
Canmore, Alberta, Canada—20 points of consideration for a planetary health science in its pure,
raw form, on behalf of the Indigenous elders. [ABSTRACT FROM AUTHOR]
Copyright of Challenges (20781547) is the property of MDPI

Pomerville, A. and J. P. Gone (2018). "Behavioral health services in urban American Indian health
organizations: A descriptive portrait." Psychological Services 15(1): 1-10.
The federal Indian Health Service (IHS) is the primary funding source for health services designated
for American Indians (AIs; Gone & Trimble, 2012). Urban Indian health organizations (UIHOs),
funded in part by IHS, are typically the only sites in large metropolitan settings offering treatments
tailored to AI health needs. This is a first look at how mental health treatment is structured at
UIHOs. UIHO staff at 17 of 34 UIHOs responded to our request to participate (50%), 14 employed
behavioral health program directors who could complete the survey on behalf of their programs,
and 11 of these submitted complete data regarding their current treatment practices and personal
attitudes toward empirically supported treatments. Reported treatment profiles differed less than
expected from available data on national outpatient clinics from the National Mental Health Services
Survey (Substance Abuse and Mental Health Services Administration [SAMHSA], 2014), and
program director attitudes toward empirically supported treatments were similar to national norms
reported by Aarons et al. (2010). One way in which treatment differed was in the reported use of
traditional AI healing services. All program directors indicated that traditional AI healing services
were available within their behavioral health programs in some form. These findings seem
promising for the development of new empirically supported treatments for AI clients, but also raise
concerns, given what is known about AI treatment preferences and mental health disparities. For
example, traditional healing services are often considered 'alternative medicine,' outside the
purview of evidence-based practice as typically construed by mental health services researchers.

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 This potential conflict is a subject for future research. (PsycInfo Database Record (c) 2020 APA, all
rights reserved)

Moudi, Z., et al. (2018). "Effects of mastic oleoresin on wound healing and episiotomy pain: A mixed
methods study." Journal of Ethnopharmacology 214: 225-231.
Introduction Mastic ( Pistacia lentiscus ) oleoresin (MO is used by traditional Baluch healers to
precipitate wound healing and relieve episiotomy pain. Objective(s) To investigate the effects of MO
on wound healing and episiotomy pain intensity in nulliparous Baluch women. Materials and
methods This study had a mixed methods design. In the qualitative phase, we interviewed 9
traditional healers and 13 women to understand how the indigenous people use MO for wound
healing. In the quantitative phase, a randomized controlled trial was performed on primiparous
women during July 23-November 22 in 2016. One hundred and forty-seven women were randomly
assigned to intervention (n=73) and control (n=74) groups. At 48 h postpartum, 15 g of MO was
provided to the women to be administered for three days (through smoking the episiotomy wound).
Pain and wound healing were measured at 3, 7, and 10 days postpartum using the visual analogue
scale and REEDA scale, respectively. Results MO had no significant effect on episiotomy pain
intensity at 3, 7, and 10 days postpartum ( p= 0.61 , p= 0.76, and p=0.45 , respectively). In addition,
healing rates of the episiotomy wounds treated by MO (mean: 0.11±0.45, 0.15±0.51, and
0.15±0.57, respectively) were higher than those in the control group (mean: 0.21±0.70, 0.16±0.63,
and 0.49±0.28, respectively) at 3, 7, and 10 days postpartum; however, the difference between the
two groups was not significant ( p= 0.27 , p= 0.76 , and p =0.23, respectively). Conclusion In the
current study, healing rates in the MO group were higher than those in the control group; however,
further studies should be undertaken to identify the effects of MO. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnopharmacology is the property of Elsevier B.V.

Morgan-Consoli, M. L. and E. Unzueta (2018). "Female Mexican Immigrants in the United States: Cultural
Knowledge and Healing." Women & Therapy 41(1/2): 165-179.
Mexican American immigrant women have faced many adversities historically, resulting in
significant injuries to their physical and psychological selves. In attempts to heal from such injuries,
these women have long engaged in self-healing through maintenance of their own cultural values,
identities, and beliefs and also through working with, or even becoming, traditional healers. Such
healing processes can be seen as a form of adjustment to a new culture, as well as a maintenance
of native culture (Espin, <xref>1996</xref>) and may take the form of a blending of cultures
representing a “new indigeneity.” This article highlights such healing practices, including the role of
cultural values and beliefs for healing, as well as current efforts to blend cultural healing practices
within a framework of equality and respect. [ABSTRACT FROM AUTHOR]
Copyright of Women & Therapy is the property of Taylor & Francis Ltd

Molchanova, E., et al. (2018). "Hybridized Indigenous Healing in the Kyrgyz Republic: Helping Survivors of
Violence." Women & Therapy 41(1/2): 69-82.
Harmful consequences of civil unrest in 2010, in the Southern region of the Kyrgyz Republic in Osh,
continue to have an impact on communities to the present day. One of the most significant effects
has been numerous undiagnosed cases of rape and other types of gender-based violence (GBV)
that occurred during the interethnic conflict. The true prevalence rate of GBV cases is still unknown.
For example, according to official data from the Ministry of Internal Affairs (2011), there were only
seven cases of rape during the conflict; however, crisis center reports documented 322 rapes
(Molchanova, <xref>2016</xref>). Cultural norms dictate that women who experience GBV hide
their “shame,” which is why only a small percentage of victims with PTSD symptoms resulting from
GBV seek out services from professionals, such as from crisis centers, psychologists and
psychiatrists, and police. Indigenous healers are often the first and only stop for help-seeking.
However, the influences of diverse religious beliefs and practices as well as the development of
Western-style helping methods in the Kyrgyz Republic have shaped the practice of traditional
healing. This hybridization, which is a process of including religious and even medical practices into
traditional healing, started in the middle of the 1990s, and now, the extensive networks of traditional

64
 healers in the Kyrgyz Republic often combine traditional rituals with Islamic prayer, herbal
treatment, massage, and other techniques. This article explores the hybridization of indigenous
healing in the Kyrgyz Republic as a consequence of a variety of social transformations, and, as a
result of polymorphism, the complexity and clinical variability of posttraumatic symptoms in Kyrgyz
cultural settings. [ABSTRACT FROM AUTHOR]
Copyright of Women & Therapy is the property of Taylor & Francis Ltd

Marsh, T. N., et al. (2018). "The Sweat Lodge Ceremony: A Healing Intervention for Intergenerational
Trauma and Substance Use." International Indigenous Policy Journal 9(2): 1-22.
Many traditional healers and Elders agree that strengthening cultural identity, incorporating
traditional healing practices, and encouraging community integration can enhance and improve
mental health and reduce substance use disorders (SUD) in Indigenous populations. Despite the
fact that traditional healing practices have always been valued by Indigenous Peoples, there is very
little research on efficacy. Recent research by one of the authors in this group (T. Marsh) has
shown that the blending of Indigenous traditional healing practices and a Western treatment model,
Seeking Safety, resulted in a reduction in intergenerational trauma (IGT) symptoms and substance
use disorders (SUD). This article focuses on the qualitative evidence concerning the impact of the
traditional healing practices, specifically the sweat lodge ceremony. Participants reported an
increase in spiritual and emotional well-being that they said was directly attributable to the
ceremony. This study demonstrates that it would be beneficial to incorporate Indigenous traditional
healing practices, including the sweat lodge ceremony, into Seeking Safety to enhance the health
and well-being of Indigenous Peoples with IGT and SUD. [ABSTRACT FROM AUTHOR]
Copyright of International Indigenous Policy Journal is the property of Scholarship@Western

Maranzan, K. A., et al. (2018). ""It's a lot of work, and I'm still doing it": Indigenous perceptions of help after
sexual abuse and sexual violence." International Journal of Indigenous Health 13(1): 140-156.
This project used a sequential exploratory design to learn about what Canadian Indigenous people
found helpful for dealing with the impacts of sexual abuse and sexual violence, as well as
facilitators and barriers to service use. Participants resided in Thunder Bay, Ontario, Canada and
identified primarily as Ojibway, Oji-Cree, Cree, and Métis. Talking Circles and individual interviews
were integrated with quantitative survey data. The Medicine Wheel was used to organize and
describe findings. Spiritual practices included meeting with Elders, attending ceremonies, being
outside, teachings, Healing Circles, and using Traditional Healers and Traditional Medicines.
Emotional practices included connection, listening and being listened to, validation, cultural
connections, self-reflection, belonging, and help with grieving. Physical practices included fasting,
having a safe place to go, and sobriety, while mental practices included learning and
understanding, non-judgement, learning coping skills, and being persistent. Findings reinforce that
supports for sexual abuse/violence must be conceptualized beyond formal supports and be
inclusive of the spiritual, emotional, mental, and physical practices used by Indigenous peoples.
[ABSTRACT FROM AUTHOR]
Copyright of International Journal of Indigenous Health is the property of International Journal of
Indigenous Health

Maluleka, J. R. and M. Ngoepe (2018). "Turning mirrors into windows: Knowledge transfer among
indigenous healers in Limpopo province of South Africa." South African Journal of Information Management
20(1): 1-7.
Background: Knowledge transfer is an unavoidable process when it comes to indigenous
knowledge especially in Africa, the continent known for its oral tradition. Such knowledge is in
danger of being obliterated as a result of a number of factors, including lack of interest from
younger generations and low life expectancy whereby knowledgeable people die before transferring
it to the next generation as it is mostly not documented. Objectives: This qualitative study utilised
hermeneutic phenomenology guided by the organisational knowledge conversion theory to
investigate the transfer of indigenous knowledge by traditional healers in the Limpopo province of
South Africa. Method: The study utilised a snowball sampling technique to determine the

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 population. Data collected through interviews with traditional healers were augmented with
observations done on two healers who were in the middle of their training when this study was
conducted, as well as an analysis of records held by some healers. Results: The findings suggest
that knowledge of traditional healing is believed to be transferred to the chosen ones through
dreams and visions. However, this knowledge seems to be transferred through mentorship and
apprenticeship, as well as interactions with other healers. Conclusion: It is concluded that
transferring knowledge of traditional healing goes beyond just transference; it is embedded as a
belief system in many African communities. An in-depth study on the development of a framework
to integrate indigenous knowledge of traditional healers into mainstream health system is
recommended. [ABSTRACT FROM AUTHOR]
Copyright of South African Journal of Information Management is the property of African Online Scientific
Information System PTY LTD

Mafela, M. J. (2018). "South African Experience on Media and Intercultural Conflict and Adaptation." China
Media Research 14(3): 82-87.
This essay highlights the role of media in the creation and dissemination of intercultural conflict and
adaptation in South Africa from the aspects of polygamous marriage, traditional healing and
circumcision school attendance as practiced by the indigenous Africans of South Africa.
[ABSTRACT FROM AUTHOR]
Copyright of China Media Research is the property of Edmondson Intercultural Enterprises

Kpobi, L. and L. Swartz (2018). "‘That is how the real mad people behave’: Beliefs about and treatment of
mental disorders by traditional medicine-men in Accra, Ghana." International Journal of Social Psychiatry
64(4): 309-316.
Background: Traditional healing methods are considered central to mental health care in low-
income countries such as Ghana, because they are perceived to be more easily accessible, more
affordable and generally ascribe similar causal beliefs to those of the patients. However, not much
is known about the work of traditional healers largely because their methods are shrouded in
mysticism and secrecy. There is a need to understand the ideology and beliefs of traditional healers
surrounding mental disorders, including knowledge about their practices in mental health care.
Aims: In this article, we discuss the causal beliefs and treatment methods of traditional medicine-
men from Accra, Ghana. We also describe their diagnostic and treatment methods for mental
disorders. Methods: Eight medicine-men, indigenous to the Greater Accra Region, were interviewed
through individual semi-structured interviews. The data were analysed through thematic analysis.
Results: The medicine-men’s beliefs about mental illness were dominated by supernatural ideas.
Mental illness was also seen as a form of punishment or resulting from envy, and there was a
strong reliance on spiritual direction from the gods for diagnosis and treatment. Conclusion: These
themes are discussed with emphasis on their potential implications for patients, as well as for
collaborative efforts. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Social Psychiatry is the property of Sage Publications, Ltd.

Johnson-Jennings, M., et al. (2018). "And [They] Even Followed Her Into the Hospital: Primary Care
Providers’ Attitudes Toward Referral for Traditional Healing Practices and Integrating Care for Indigenous
Patients." Journal of Transcultural Nursing 29(4): 354-362.
Introduction/Importance: Given the promise of integrating traditional healing practices into primary
care, we sought to examine the influence of primary care providers’ racial concordance and
Indigenous patients’ ethnic salience on traditional healing treatment decisions. Method: Using a
descriptive comparative design with an online clinical case vignette, we measured provider decision
making via a 5-point Provider Acceptance of Traditional Healing–Referral and Consult
questionnaire. Aggregated results of the main effects and interactional effects were analyzed using
a 2 × 2 analysis of variance between-subjects design. Results: The main effect for patient racial
concordance on the dependent variable was significant, F(1, 89) = 5.71, p = .02. Conclusions:
Provider–patient racial concordance does increase the providers’ likelihood of consulting with and
referring patients to traditional healing practices, regardless of the patient’s ethnic salience.

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 Implications for Practice: All health care providers require training in traditional healing practices for
Indigenous persons as guided by the cultural safety framework. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Transcultural Nursing is the property of Sage Publications Inc.

Haque, M. I., et al. (2018). "Traditional healing practices in rural Bangladesh: a qualitative investigation."
BMC complementary and alternative medicine 18(1): 62.
Background: Traditional healing practice is an important and integral part of healthcare systems in
almost all countries of the world. Very few studies have addressed the holistic scenario of traditional
healing practices in Bangladesh, although these serve around 80% of the ailing people. This study
explored distinctive forms of traditional healing practices in rural Bangladesh.; Methods: During July
to October 2007, the study team conducted 64 unstructured interviews, and 18 key informant
interviews with traditional healers and patients from Bhabanipur and Jobra, two adjacent villages in
Chittagong district, Bangladesh. The study also used participatory observations of traditional
healing activities in the treatment centers.; Results: Majority of the community members, especially
people of low socioeconomic status, first approached the traditional healers with their medical
problems. Only after failure of such treatment did they move to qualified physicians for modern
treatment. Interestingly, if this failed, they returned to the traditional healers. This study identified
both religious and non-religious healing practices. The key religious healing practices reportedly
included Kalami, Bhandai, and Spiritual Healing, whereas the non-religious healing practices
included Sorcery, Kabiraji, and Home Medicine. Both patients and healers practiced self-medication
at home with their indigenous knowledge. Kabiraji was widely practiced based on informal use of
local medicinal plants in rural areas. Healers in both Kalami and Bhandari practices resorted to
religious rituals, and usually used verses of holy books in healing, which required a firm belief of
patients for the treatment to be effective. Sorcerers deliberately used their so-called supernatural
power not only to treat a patient but also to cause harm to others upon secret request. The spiritual
healing reportedly diagnosed and cured the health problems through communication with sacred
spirits. Although the fee for diagnosis was small, spiritual healing required different types of
treatment instruments, which made the treatment implicitly expensive.; Conclusions: Traditional
healing was widely practiced as the means of primary healthcare in rural areas of Bangladesh,
especially among the people with low socioeconomic status. The extent of services showed no
decline with the advancement of modern medical sciences; rather it has increased with the passage
of time.

Hämäläinen, S., et al. (2018). "Sami yoik, Sami history, Sami health: a narrative review." International
Journal of Circumpolar Health 77(1): 1454784.
Music as a possible health-promoting agent has attained increasing academic and scientific interest
over the last decades. Nonetheless, possible connections between indigenous singing traditions
and health beyond traditional ceremonial healing practices are still under-researched worldwide.
The Sami, the indigenous people living in Northern Fennoscandia, have a distinct ancient vocal
music tradition called "yoik" practiced from immemorial times. The Sami share a history of
assimilation with many indigenous people. During this period of nearly 400 years, yoik alongside
other cultural markers was under hard pressure and even banned at times. Compared to other
indigenous people in the Arctic, Sami public health shows few significant unfavourable differences
to the majority population. The potential role of yoik as a protective health and resilience factor
within the Sami culture is the topic of this review. We suggest a two stage model for the health
promoting effects of yoik through i) emotion regulation and stress relief on the level of the individual,
and ii) as a socio-cultural resilience factors within the Sami population. This review is to be
understood as theory-building review article striving for a scholarly review of the literature.

Dudgeon, P. and A. Bray (2018). "Indigenous Healing Practices in Australia." Women & Therapy 41(1/2):
97-113.
Indigenous Australian women are among the most disadvantaged women in the world. Over two
centuries of colonization have had a damaging impact on perceptions of their gender roles and
status as well as many other consequential oppressions. These experiences have affected the

67
 social and emotional wellbeing of Indigenous women of all ages, resulting in socio-economic
ghettoization, higher suicide rates, psychological distress, illness, and poverty. Generations of
women have experienced the forced removal of their children, resulting in complex forms of
historical trauma. Despite this, Indigenous women have also maintained strong leadership roles and
have kept families and communities intact. In the last few decades, the Australian Indigenous
mental health movement has emerged within the context of a broader self-determination
movement, restoring and strengthening women’s traditional therapeutic practices. This article offers
an overview of the social and emotional wellbeing of Indigenous women within neocolonial Australia
and explores women’s relationship to traditional therapeutic practices. Future directions and key
issues for the capacity building of Indigenous women’s healing are explored. [ABSTRACT FROM
AUTHOR]
Copyright of Women & Therapy is the property of Taylor & Francis Ltd

Bopage, N. S., et al. (2018). "Dual function of active constituents from bark of Ficus racemosa L in wound
healing." BMC complementary and alternative medicine 18(1): 29.
Background: Different parts including the latex of Ficus racemosa L. has been used as a medicine
for wound healing in the Ayurveda and in the indigenous system of medicine in Sri Lanka. This
plant has been evaluated for its wound healing potential using animal models. The aim of this study
was to obtain an insight into the wound healing process and identify the potential wound healing
active substance/s present in F. racemosa L. bark using scratch wound assay (SWA) as the in-vitro
assay method.; Method: Stem bark extracts of F. racemosa were evaluated using scratch wound
assay (SWA) on Baby Hamster Kidney (BHK 21) and Madin-Darby Canine Kidney (MDCK) cell
lines and Kirby Bauer disc diffusion assay on common bacteria and fungi for cell migration
enhancing ability and antimicrobial activity respectively. Dichloromethane and hexanes extracts
which showed cell migration enhancement activity on SWA were subjected to bioactivity directed
fractionation using column chromatography followed by preparative thin layer chromatography to
identify the compounds responsible for the cell migration enhancement activity.; Results:
Dichloromethane and hexanes extracts showed cell migration enhancement activity on both cell
lines, while EtOAc and MeOH extracts showed antibacterial activity against Staphylococcus and
Bacillus species and antifungal activity against Saccharomyces spp. and Candida albicans. Lupeol
(1) and β-sitosterol (2) were isolated as the potential wound healing active compounds which
exhibited significant cell migration enhancement activity on BHK 21 and MDCK cell lines (> 80%) in
par with the positive control, asiaticoside at a concentration of 25 μM. The optimum concentration of
each compound required for the maximum wound healing has been determined as 30 μM and
35 μM for 1 and 2 respectively on both cell lines. It is also established that lupeol acetate (3)
isolated from the hexanes extract act as a pro-drug by undergoing hydrolysis into lupeol in the
vicinity of cells.; Conclusion: Different chemical constituents present in stem bark of Ficus racemosa
L show enhancement of cell migration (which corresponds to the cell proliferation) as well as
antimicrobial activity. This dual action of F. racemosa stem bark provides scientific support for its
traditional use in wound healing.

Bedi, R. P. (2018). "Racial, ethnic, cultural, and national disparities in counseling and psychotherapy
outcome are inevitable but eliminating global mental health disparities with indigenous healing is not."
Archives of Scientific Psychology 6(1): 96-104.
SCIENTIFIC ABSTRACT Racial, ethnic, cultural, and national disparities in counseling and
psychotherapy outcome exist. Greater awareness of this has resulted in many national and
international initiatives, often framed in terms of moral responsibility or social justice, intended to
eliminate these disparities. Such efforts include well-meant and sometimes effective attempts to
culturally adapt counseling and psychotherapy. These efforts carry the implicit assumption that
counseling and psychotherapy are scientifically sound, universal treatment practices with worldwide
applicability that transcend national and cultural boundaries. However, according to the contextual
model, individuals who are living in non-Western countries and those who are living in Western
countries but are less acculturated to dominant Western norms may find the practices of counseling
and psychotherapy, even when culturally adapted, to be culturally incongruent. The efficacy of

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 these therapeutic practices is constrained by the extent to which individuals subscribe to the cultural
meanings and moral visions underlying the Western institutions of counseling and psychotherapy.
To the extent that they do not is the extent to which counseling and psychotherapy are not
appropriate treatment strategies and to which such individuals would benefit from an alternative
approach more in line with their cultural conditioning. In other words, these individuals may be no
more likely to benefit from counseling or psychotherapy than a Western individual would be to
benefit from a non-Western indigenous mental healing practice. Therefore, the best way to reduce
mental health disparities globally is to promote indigenous healing practices in isolation and in
collaboration with culturally adapted counseling and psychotherapy. (PsycInfo Database Record (c)
2023 APA, all rights reserved)
The professional practices of counseling and psychotherapy were developed in the Western world to
address problems common in Western countries in a manner consistent with Western
understandings. There is a small but growing awareness that (a) counseling and psychotherapy are
cultural by-products rather than universal healing practices, and (b) counseling and psychotherapy
share important therapeutic elements with many well-established indigenous healing practices from
other countries. Despite these notions, counseling and psychotherapy are being exported to other
countries at a high rate and often without enough scrutiny. Although this is generally done with good
intentions to promote global mental health and to address differences in mental health across the
world, these practices can be inconsistent with the societal values and collective beliefs of
individuals in non-Western countries and can sometimes lead to more harm than good. Providing
counseling and psychotherapy to such individuals would be equivalent to offering a westernized
individual an indigenous healing practice from a different part of the world that does not fit within a
Western belief structure. Therefore, counseling and psychotherapy may not be as effective as long-
standing indigenous healing practices for individuals who do not subscribe to the assumptions,
customs, cultural principles, and culturally promoted objectives that underlie the Western practices
of counseling and psychotherapy. Therefore, these practices should not be always recommended in
non-Western cultures. Instead, promoting traditional healers and indigenous healing practices and
integrating them with culturally adapted counseling and psychotherapy is recommended to reduce
international mental health disparities. (PsycInfo Database Record (c) 2023 APA, all rights
reserved)

Ayub, Y. I. R., et al. (2018). "Capturing tacit knowledge: A case of traditional doctors in Mozambique."
South African Journal of Information Management 20(1): 1-8.
Background: The indigenous healers or traditional doctors play a significant role in the healthcare
provisioning in Africa. Although traditional healing has been in practice for several centuries, very
little has been achieved in terms of harvesting the wealth of tacit knowledge possessed by these
practitioners for future references. Objective: The objectives of this article were twofold. The first
objective was to capture the tacit knowledge possessed by traditional healers in Mozambique. The
second objective was to enhance preservation of tacit knowledge for sharing and training of other
traditional healers. Method: The cognitive semiotic model was used as a basis for capturing the tacit
knowledge. Qualitative and quantitative data were collected by using interviews and questionnaires
were applied during systems requirements elucidation, designing the user interface and in building
the knowledge repository. In the requirement elucidation phase, 13 traditional doctors were
interviewed. Besides text and voice recordings, video recordings and photos were used in capturing
the tacit knowledge. The usability of the system was tested by using the heuristic evaluation
technique. Results: The findings revealed that the system developed could be used for capturing
the tacit knowledge and storing it in an explicit form. The usability tests indicated that the prototype
developed served its purpose to a great extent. Conclusion: The study concludes that cognitive
semiotic model is a suitable tool for capturing tacit knowledge of traditional doctors in Mozambique.
The results of the usability evaluation confirm that the system developed supports information
sharing and ease of use. It is observed that the developed application could support users with little
formal education. However, some basic computer literacy training would assist in maximising the
benefits of the system. [ABSTRACT FROM AUTHOR]

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Copyright of South African Journal of Information Management is the property of African Online Scientific
Information System PTY LTD

(2018). Maternal death and pregnancy-related morbidity among indigenous women of Mexico and Central
America: an anthropological, epidemiological, and biomedical approach.
This ambitious sourcebook surveys both the traditional basis for and the present state of indigenous
women's reproductive health in Mexico and Central America. Noted practitioners, specialists, and
researchers take an interdisciplinary approach to analyze the multiple barriers for access and care
to indigenous women that had been complicated by longstanding gender inequities, poverty,
stigmatization, lack of education, war, obstetrical violence, and differences in language and
customs, all of which contribute to unnecessary maternal morbidity and mortality. Emphasis is
placed on indigenous cultures and folkways--from traditional midwives and birth attendants to
indigenous botanical medication and traditional healing and spiritual practices--and how they may
effectively coexist with modern biomedical care. Throughout these chapters, the main theme is
clear: the rights of indigenous women to culturally respective reproductive health care and a
successful pregnancy leading to the birth of healthy children. A sampling of the topics: Motherhood
and modernization in a Yucatec village Maternal morbidity and mortality in Honduran Miskito
communities Solitary birth and maternal mortality among the Rarámuri of Northern Mexico Maternal
morbidity and mortality in the rural Trifino region of Guatemala The traditional Ngäbe-Buglé
midwives of Panama Characterizations of maternal death among Mayan women in Yucatan,
Mexico Unintended pregnancy, unsafe abortion, and unmet need in Guatemala Maternal Death and
Pregnancy-Related Morbidity Among Indigenous Women of Mexico and Central America is
designed for anthropologists and other social scientists, physicians, nurses and midwives, public
health specialists, epidemiologists, global health workers, international aid organizations and
NGOs, governmental agencies, administrators, policy-makers, and others involved in the planning
and implementation of maternal and reproductive health care of indigenous women in Mexico and
Central America, and possibly other geographical areas. .

Zuma, T., et al. (2017). "Traditional health practitioners’ management of HIV/AIDS in rural South Africa in
the era of widespread antiretroviral therapy." Global Health Action 10(1): N.PAG-N.PAG.
Background: Traditional health practitioners (THPs) have been identified as a key local resource in
the fight against human immunodeficiency virus/acquired immune deficiency syndrome (HIV/AIDS)
in South Africa. However, their approaches to the treatment of people living with HIV (PLHIV) have
been met with scepticism by some biomedical practitioners amid increasing access to antiretroviral
therapy (ART). Objective: In light of this ambivalence, this study aims to document and identify
treatment approaches of THPs to the management of illness among PLHIV in the current era of
widespread access to ART. Methods: The study was conducted as part of a larger trial of Treatment
as Prevention (TasP) in rural northern Kwa-Zulu Natal, intended to treat PLHIV regardless of CD4
count. Nine THPs were enrolled using purposive and snowballing techniques. Repeat group
discussions, triangulated with community walks and photovoice techniques, were conducted. A
thematic analysis approach was used to analyse the data. Results: Eight of the nine THPs had
received training in biomedical aspects of HIV. THPs showed a multilayered decision-making
process in managing illness among PLHIV, influenced by the attributes and choices of the THPs.
THPs assessed and managed illness among PLHIV based on THP training in HIV/AIDS, THP type,
as well as knowledge and experience in the traditional healing practice. Management of illness
depended on the patients’ report of their HIV status or willingness to test for HIV. Conclusions:
THPs’ approaches to illness in PLHIV appear to be shifting in light of increasing exposure to
HIV/AIDS-related information. Importantly, disclosure of HIV status plays a major role in THPs’
management of illness among PLHIV, as well as linkage to HIV testing and care for their patients.
Therefore, THPs can potentially enhance the success of ART for PLHIV when HIV status is known.
[ABSTRACT FROM PUBLISHER]
Copyright of Global Health Action is the property of Taylor & Francis Ltd

70
St-Denis, N. and C. A. Walsh (2017). "Traditional Healing Practices in an Urban Indigenous Setting: An
Autoethnography." Journal of Indigenous Social Development 6(2): 50-64.
A growing number of Indigenous and non-Indigenous social workers are actively working towards
the decolonization of their practice. However, incorporating traditional healing practices within an
urban Indigenous setting requires commitment and dedication to understanding these practices.
Relationships with Elders and access to traditional healing practices have been advanced as critical
in this process. Frameworks on how to do this work have been proposed, yet few have included
stories of how these approaches are interwoven into daily practice in an urban Indigenous context.
The goal of this autoethnography is to share experiences and reflections of frontline work and to
further the dialogue to improve services for urban Indigenous peoples accessing social services. It
is through the process of decolonization that social workers, not only fulfill their ethical professional
obligations, but also contribute to reconciliation and the healing journey of Indigenous peoples.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Indigenous Social Development is the property of Journal of Indigenous Social
Development

Shaheen, S., et al. (2017). "Knowledge of Medicinal Plants for Children Diseases in the Environs of District
Bannu, Khyber Pakhtoonkhwa (KPK)." Frontiers in pharmacology 8: 430.
Medicinal plants are important treasures for the treatment of different types of diseases. Current
study provides significant ethnopharmacological information, both qualitative and quantitative on
medical plants related to children disorders from district Bannu, Khyber Pakhtunkhwa (KPK)
province of Pakistan. The information gathered was quantitatively analyzed using informant
consensus factor, relative frequency of citation and use value method to establish a baseline data
for more comprehensive investigations of bioactive compounds of indigenous medicinal plants
specifically related to children disorders. To best of our knowledge it is first attempt to document
ethno-botanical information of medicinal plants using quantitative approaches. Total of 130
informants were interviewed using questionnaire conducted during 2014-2016 to identify the
preparations and uses of the medicinal plants for children diseases treatment. A total of 55 species
of flowering plants belonging to 49 genera and 32 families were used as ethno-medicines in the
study area. The largest number of specie belong to Leguminosae and Cucurbitaceae families (4
species each) followed by Apiaceae, Moraceae, Poaceae, Rosaceae, and Solanaceae (3 species
each). In addition leaves and fruits are most used parts (28%), herbs are most used life form (47%),
decoction method were used for administration (27%), and oral ingestion was the main used route
of application (68.5%). The highest use value was reported for species Momordica charantia and
Raphnus sativus (1 for each) and highest Informant Consensus Factor was observed for
cardiovascular and rheumatic diseases categories (0.5 for each). Most of the species in the present
study were used to cure gastrointestinal diseases (39 species). The results of present study
revealed the importance of medicinal plant species and their significant role in the health care of the
inhabitants in the present area. The people of Bannu own high traditional knowledge related to
children diseases. In conclusion we recommend giving priority for further phytochemical
investigation to plants that scored highest FIC, UV values, as such values could be considered as
good indicator of prospective plants for discovering new drugs and attract future generations toward
traditional healing practices.

Puyanawa, J. (2017). "APROXIMAÇÕES AO CAMPO DA SAÚDE INDÍGENA E O FAZER

ETNOGRÁFICO DE UM PUYANAWA ANTROPÓLOGO." APPROACHES TO THE FIELD OF
INDIGENOUS HEALTH AND THE ETHNOGRAPHIC MAKING OF A PUYANAWA ANTHROPOLOGIST.
9(2): 614-631.
This manuscript aims to analyze the therapeutic procedures experienced by my mother, who is a
Puyanawa indigenous woman, and her attendance at the Indigenous Health House (CASAI) in
Mâncio Lima. The analysis is a finding of a reflection from the period of the captivity that left
enormous sequels that spread to the present day and my mother is a hostage of these bitter
memories, since she suffers daily with the several diseases that arose in that period. My mother
has been struggling for survival, she resorted and continues to resort to our traditional medical

71
 practices, but traditional medicines are no longer healing the unknown diseases, so she must
necessarily resort to the state health care that was developed for indigenous peoples, the Unified
Health System (SUS) and the Indigenous Health Subsystem (SASI), the latter having in its network
the Indigenous Health House. Thus, the analysis here is the path she has traveled since she leaves
the village and goes to the Indigenous Health House in Mâncio Lima and the SUS hospitals.
(English) [ABSTRACT FROM AUTHOR]
Este trabajo tiene por objetivo analizar los procedimientos terapéuticos vivenciado por mi madre que es
indígena de la etnia Puyanawa, y la atención que recibe en la Casa de Salud Indígena (CASAI) de
Mâncio Lima. El análisis hace contabilidad de un refl ejo del periodo del cautiverio que dejó
enormes secuelas hasta los días de hoy, y mi madre es rehén de esos recuerdos amargos, pues
sufre cotidianamente de las enfermedades varias que surgieron en ese periodo. Mi madre se ha
esforzado arduamente por la sobrevivencia, recurrió y recurre a nuestras prácticas médicas
tradicionales, pero las medicinas tradicionales no están curando las enfermedades desconocidas,
por eso, ella necesariamente acude a la atención de la salud estatal que fue desarrollada para los
pueblos indígenas, el Sistema Único de Salud (SUS) y el Sistema de Salud Indígena (SASI). Este
último acoge a la Casa de Salud Indígena en su red. Así, el análisis aquí propuesto es el camino
recorrido por mi madre desde que salió de la aldea hacia la Casa de Salud Indígena en Mâncio
Lima y los hospitales del SUS. (Spanish) [ABSTRACT FROM AUTHOR]
Este trabalho tem por objetivo analisar os procedimentos terapêuticos vivenciados por minha mãe que é
uma indígena da etnia Puyanawa e seu atendimento na Casa de Saúde Indígena (CASAI) de
Mâncio Lima. A análise é uma constatação de um refl exo desde o período do cativeiro que deixou
enormes sequelas que se alastram até os dias de hoje e minha mãe é uma refém dessas
lembranças amargas, pois sofre cotidianamente com as várias enfermidades que surgiram neste
período. Minha mãe tem se esforçado duramente pela sobrevivência, recorreu e recorre as nossas
práticas médicas tradicionais, mas as medicinas tradicionais não estão mais sanando as
enfermidades desconhecidas. Por isso, ela necessariamente precisa recorrer ao atendimento da
saúde estatal que foi desenvolvida para os povos indígenas, o Sistema Único de Saúde (SUS) e o
Subsistema de Saúde indígena (SASI), esse último tem na sua rede a Casa de Saúde Indígena.
Assim, a análise aqui é o caminho percorrido por minha mãe desde quando ela sai da aldeia e
seguindo para a Casa de Saúde Indígena em Mâncio Lima e os hospitais do SUS. (Portuguese)
[ABSTRACT FROM AUTHOR]
Copyright of Amazônica: Revista de Antropologia is the property of Amazonica: Revista de Antropologia

Paramanick, D., et al. (2017). "Primary Pharmacological and Other Important Findings on the Medicinal
Plant " Aconitum Heterophyllum " (Aruna)." Journal of pharmacopuncture 20(2): 89-92.
Aconitum Heterophyllum ( A. Heterophyllum ) is an indigenous medicinal plant of India and belongs
to the family Ranunculaceae. A. Heterophyllum is known to possess a number of therapeutic
effects. For very ancient times, this plant has been used in some formulations in the traditional
healing system of India, i.e., Ayurveda. It is reported to have use in treating patients with urinary
infections, diarrhea, and inflammation. It also has been used as an expectorant and for the
promotion of hepatoprotective activity. The chemical studies of the plant have revealed that various
parts of the plant contain alkaloids, carbohydrates, proteins and amino acids, saponins, glycosides,
quinones, flavonoids, terpenoids, etc. In the present study, a comprehensive phytochemistry and
pharmacognosy, as well as the medicinal properties, of A. Heterophyllum are discussed. Scientific
information on the plant was collected from various sources, such as electronic sources (Google
scholar, Pubmed) and some old classical text books of Ayurveda and Ethnopharmacology. The
study also presents a review of the literature on A. Heterophyllum , as well as the primary
pharmacological and other important findings on this medicine. This review article should provide
useful information to and be a valuable tool for new researchers who are initiating studies on the
plant A. Heterophyllum .

Momper, S. L., et al. (2017). "American Indian elders share personal stories of alcohol use with younger
tribal members." Journal of Ethnicity in Substance Abuse 16(3): 293-313.

72
 In this Great Lakes Indian reservation qualitative study we utilized focus groups in the form of
talking circles to elicit tribal members’ views of alcohol use. We report on how the elder participants
utilized the talking circles to inform the youth of the deleterious effects of alcohol use and abuse.
Indigenous research methods were utilized so elder tribal members were consulted about the study;
an elder was hired as a research associate; youth were hired as note takers/observers; and the 2-
hour groups were led by a tribal community member. Demographic data were gathered, and a
semistructured guide with substance use questions was utilized. Tribal members, 30 females and
19 males, age 12 to 78 participated in 8 talking circles (N = 49). Tribal elders unexpectedly utilized
the format as an opportunity for cross-generational storytelling to convey their own oral histories of
the harmful effects of alcohol use for the younger participants. They shared personal pathways to
quitting or to a reduction in drinking with messages aimed at preventing the youth from initiating
drinking. A shortage of American Indian (AI) substance abuse treatment programs that are culturally
relevant exists. The widespread and renewed use of cross-generational talking circles could serve
as an inexpensive substance abuse prevention and intervention treatment modality for AI youth.
The elders’ stories highlight the need to rejuvenate traditional methods of healing among AIs to
reduce the initiation and/or harmful effects of overuse of alcohol among AI youth. [ABSTRACT
FROM AUTHOR]
Copyright of Journal of Ethnicity in Substance Abuse is the property of Taylor & Francis Ltd

Marovic, Z. and M. M. Machinga (2017). "AFRICAN SHAMANIC KNOWLEDGE AND TRANSPERSONAL

PSYCHOLOGY: SPIRITS AND HEALING IN DIALOGUE." Journal of Transpersonal Psychology 49(1): 31-
44.
The article begins with a brief introduction to the authors' field experience and expertise relevant to
indigenous knowledge. We briefly discuss indigenous cultures, traditional healing practises and
shamanism, then elaborate on Southern African indigenous cosmology and its link to a shamanic
traditional healing system. Next, we outline paradigm differences between African indigenous and
Western traditional knowledge. In addition, we discuss transpersonal dimensions of Southern
African shamanism and we propose a significant concurrence between African indigenous
shamanic cosmology and the transpersonal paradigm. We suggest that indigenous knowledge
facilitates an understanding of people in their cultural context, includes spirituality and non-ordinary
states of consciousness, and opens the door to the development of wide compassion towards other
cultures, which instigates a path towards psychology that is universally applicable. The authors
concur that future training in psychology and health care would do well to integrate an in-depth
exploration of traditional knowledge, encourage crosscultural dialogue between healers and
acknowledge indigenous shamanic wisdom. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Transpersonal Psychology is the property of Association for Transpersonal
Psychology

Elias, I. (2017). "News from INTERTRIBAL FRIENDSHIP HOUSE." News from Native California 31(1): 22-
24.
The article discusses community building and traditional healing activities of East Oakland's
Intertribal Friendship House (IFH) of California Indians. It states that IFH was founded by the
American Friends Service Committee (AFSC) to serve as a hub for Indigenous people displaced by
the Indian Relocation Act, and mentions its service to Bay Area Indian community. It notes an
occupational training program for Native youth offered by IFH.

Edwards, S. (2017). "RADIATING LOVE: REFLECTIONS ON THE ROLE OF THE HEART IN

INDIGENOUS AND GLOBAL HEALING." Indilingua: African Journal of Indigenous Knowledge Systems
16(1): 31-43.
Heart and breath based meditation, prayer, contemplation and related actions are time tested,
evidence based healing methods. The goal of this conceptual article is to review some essential
roles of the heart in indigenous and global healing, with special reference to Africa. As indigenous
healing has been the traditional province of the major religious, wisdom and spiritual traditions, such
as ancestral consciousness, Shamanism, Hinduism, Vedanta, Taoism, Buddhism, Judaism,

73
 Christianity and Islam, discussion is focused on the heart as centre for such core healing variables
as consciousness, spirituality, ubuntu, energy, coherence, care, compassion and/or love.
[ABSTRACT FROM AUTHOR]
Copyright of Indilingua: African Journal of Indigenous Knowledge Systems is the property of Indilingua:
African Journal of Indigenous Knowledge Systems

Danto, D. and R. Walsh (2017). "Mental Health Perceptions and Practices of a Cree Community in
Northern Ontario: A Qualitative Study." International Journal of Mental Health & Addiction 15(4): 725-737.
This project is a qualitative study of the mental health perceptions and practices of one Aboriginal
community in the northern Ontario James and Hudson Bay region. Despite a shared history of
trauma and oppression with the other five Cree communities in this area, as well as an added
trauma of natural disaster and subsequent relocation, this community has been reported to have
markedly lower rates of mental health services utilization and suicide. Interviews with eight
community leaders and mental health services providers were conducted and analyzed in order to
identify the features that distinguish this community. In line with recent recommendations for
culturally sensitive and community-compatible research methods, participants' narratives were
organized in terms of the 'medicine wheel' of traditional healing. Results showed strong connection
to the land and traditions, openness to both traditional and Christian spirituality, community
engagement, and shared parenting as strengths valued by a majority of participants. [ABSTRACT
FROM AUTHOR]
Copyright of International Journal of Mental Health & Addiction is the property of Springer Nature

Boyce, M. (2017). "CARCERAL RECOGNITION AND THE COLONIAL PRESENT AT THE OKIMAW OHCI
HEALING LODGE." Sites: A Journal of Social Anthropology & Cultural Studies 14(1): 13-34.
This essay examines how unchecked recognition-based policies in Correctional Service of
Canada's (CSC) mandate -- such as the utilisation of 'traditional healing' in penal programming and
the construction of prisons designed solely for Indigenous inmates -- undermine the needs of
Indigenous people in prison, while propagating settler-colonialism through the often invisible
mechanisms of the prison system. By way of an analysis of the Okimaw Ohci Healing Lodge federal
prison for Indigenous women, in Maple Creek, Saskatchewan, I identify the emergence of a
carceral recognition politics in Canadian prisons. This term refers to a strategy whereby the penal
system parades its willingness to accommodate Indigenous difference in order to reconcile
Indigenous peoples with the authority of the State -- often through the implementation of colonial
teleologies towards a supposedly non-colonial present -- while simultaneously developing a durable
and comprehensive prison system for the more effective incarceration of federally sentenced
Indigenous women. [ABSTRACT FROM AUTHOR]
Copyright of Sites: A Journal of Social Anthropology & Cultural Studies is the property of University of
Otago, Department of Anthropology & Archaeology

Bennett, L. R. (2017). "Indigenous Healing Knowledge and Infertility in Indonesia: Learning about Cultural
Safety from Sasak Midwives." Medical Anthropology 36(2): 111-124.
In this article I demonstrate what can be learned from the indigenous healing knowledge and
practices of traditional Sasak midwives on Lombok island in eastern Indonesia. I focus on the
treatment of infertility, contrasting the differential experiences of Sasak women when they consult
traditional midwives and biomedical doctors. Women’s and midwives’ perspectives provide critical
insight into how cultural safety is both constituted and compromised in the context of reproductive
health care. Core components of cultural safety embedded in the practices of traditional midwives
include the treatment of women as embodied subjects rather than objectified bodies, and privileging
physical contact as a healing modality. Cultural safety also encompasses respect for women’s
privacy and bodily dignity, as well as two-way and narrative communication styles. Local
understandings of cultural safety have great potential to improve the routine practices of doctors,
particularly in relation to doctor–patient communication and protocols for conducting pelvic exams.
[ABSTRACT FROM PUBLISHER]
Copyright of Medical Anthropology is the property of Taylor & Francis Ltd

74
Barker, B., et al. (2017). "Reclaiming Indigenous identities: Culture as strength against suicide among
Indigenous youth in Canada." Canadian journal of public health = Revue canadienne de sante publique
108(2): e208-e210.
In Canada, Indigenous youth suicide represents one of several health disparities burdening
Indigenous populations, and like many other of these disparities, can be understood as an
expression of societal, historical, cultural and familial trauma. As the number of Indigenous youth
who take their own lives every year in Canada continues to far exceed national averages, it appears
that conventional suicide prevention efforts remain ineffective among this population. A growing
body of research argues that conventional interventions, largely rooted in Western individual-level
behavioural change frameworks, are culturally discordant with Indigenous paradigms. In response,
some Indigenous communities are turning to cultural revitalization as a holistic community-driven
response to suicide prevention and treatment. The following commentary explores the emerging
evidence base for "culture as treatment" - a novel approach to suicide that emphasizes the
significance of interconnectedness in healing, alongside the revitalization of traditional values to
reclaim community wellness. In doing so, we seek to contribute to a changing discourse
surrounding Indigenous youth suicide by acknowledging culture as strength against this national
crisis.

Zantingh, D. (2016). "Indigenous Healing: Exploring Traditional Paths." Direction 45(1): 105-106.

Sood, A. (2016). "The Global Mental Health movement and its impact on traditional healing in India: A case
study of the Balaji temple in Rajasthan." Transcultural Psychiatry 53(6): 766-782.
This article considers the impact of the global mental health discourse on India's traditional healing
systems. Folk mental health traditions, based in religious lifeways and etiologies of supernatural
affliction, are overwhelmingly sought by Indians in times of mental ill-health. This is despite the fact
that the postcolonial Indian state has historically considered the popularity of these indigenous
treatments regressive, and claimed Western psychiatry as the only mental health system befitting
the country's aspirations as a modern nation-state. In the last decade however, as global mental
health concerns for scaling up psychiatric interventions and instituting bioethical practices in mental
health services begin to shape India's mental health policy formulations, the state's disapproving
stance towards traditional healing has turned to vehement condemnation. In present-day India,
traditional treatments are denounced for being antithetical to global mental health tenets and
harmful for the population, while biomedical psychiatry is espoused as the only legitimate form of
mental health care. Based on ethnographic research in the Hindu healing temple of Balaji,
Rajasthan, and analysis of India's mental health policy environment, I demonstrate how the tenor of
the global mental health agenda is negatively impacting the functioning of the country's traditional
healing sites. I argue that crucial changes in the therapeutic culture of the Balaji temple, including
the disappearance of a number of key healing rituals, are consequences of global mental health-
inspired policy in India which is reducing the plural mental health landscape. [ABSTRACT FROM
AUTHOR]
Copyright of Transcultural Psychiatry is the property of Sage Publications, Ltd.

Shrestha, N., et al. (2016). "Medicinal plant diversity and traditional healing practices in eastern Nepal."
Journal of Ethnopharmacology 192: 292-301.
Ethnopharmacological relevance The rich floral and ethnic composition of eastern Nepal and the
widespread utilization of locally available medicinal plants offer remarkable opportunity for
ethnomedicinal research. The present paper aims to explore medicinal plant diversity and use in the
remote villages of eastern Nepal. It also aims to evaluate ethnopharmacological significance of the
documented use reports and identify species of high indigenous priority. Materials and methods
The study was undertaken in four villages located in the Sankhuwasabha district in eastern Nepal.
Ethnomedicinal information was collected through structured interviews. The homogeneity of
informant's knowledge and the relative importance of documented medicinal plants were validated
by informant consensus factor and use value, respectively. Species preference for treatment of

75
 particular diseases was evaluated through fidelity level. Results We reported medicinal properties of
48 species belonging to 33 families and 40 genera, for the treatment of 37 human ailments. The
uses of 10 medicinal plants were previously undocumented. The informant consensus factor (F IC )
ranged between 0.38 and 1 with about 50% of values greater than 0.80 and over 75% of values
greater than 0.70, indicating moderate to high consensus among the informants on the use of
medicinal plants in the region. Swertia chirayita was the most preferred species with significantly
high use values, followed by Paris polyphylla and Neopicrorhiza scrophulariiflora. Conclusions The
remote villages in eastern Nepal possess rich floral and cultural diversity with strong consensus
among informants on utilization of plants for local healthcare. The direct pharmacological evidence
for medicinal properties of most species indicates high reliability of documented information. Careful
and systematic screening of compounds isolated from these plants could possibly provide good
opportunity for the discovery of novel medicines to treat life-threatening human diseases. We
recommend prioritization of medicinal plants and reinforcement of existing cultivation practices for
sustainable management of high-priority species. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnopharmacology is the property of Elsevier B.V.

Sefotho, M. (2016). "AN EXPLORATION OF 'CALLING' AS A CAREER AMONG BASOTHO

TRADITIONAL HEALERS." Indilingua: African Journal of Indigenous Knowledge Systems 15(3): 253-268.
Traditional healing predates mainstream clinical healing in Lesotho and the world over. Chief
Mohlomi was one of the well-known traditional healers of the Basotho nation at its inception. Since
then, traditional healers have been the mainstay of healing and wellbeing in Lesotho. However,
traditional healing has not been well documented or perceived as a meaningful career in Lesotho.
This article explores 'calling' as a career among Basotho traditional healers. The article links
ancestral naming to the career identity and calling of traditional healers. An interpretative
phenomenological analysis of 16 audio recordings representing a convenience sample of traditional
healers was conducted over a period of two months. [ABSTRACT FROM AUTHOR]
Copyright of Indilingua: African Journal of Indigenous Knowledge Systems is the property of Indilingua:
African Journal of Indigenous Knowledge Systems

Narine, S. (2016). "Adjust what's equal so everyone has the same access to better health, says award-
winning Indigenous surgeon." Windspeaker 34(8): 20-20.
The article announces that indigenous surgeon Nadine Caron is the recipient of the 2016 Royal
College Doctor Thomas Dignan Indigenous Health Award and her view to adjust the equal
opportunities to have the same access to healthcare in Canada and adjust the view on traditional
healing practices.

Mashau, T. D. (2016). "Moving to different streams of healing praxis: A reformed missionary approach of
healing in the African context." Verbum et Ecclesia 37(1): 1-8.
There are different streams of healing praxis in Africa today, namely African traditional healing,
biomedical healing and spiritual healing (which includes the more recent 'touch your TV screen'
healing method) among others. These streams offer contemporary African people diverse
alternatives with regard to healing. As much as the hegemony of Western biomedicine, as endorsed
by missionaries in the past, can no longer serve as a norm in the area of healing, we can also not
use the African traditional healing methods and or any other alternative presented to Africa without
discernment. This suggests therefore that Reformed mission ecclesiology and missionary
practitioners should critically engage the African context, worldview and culture on the matter of
healing. It should also engage other forms of spiritual healing methods on offer in the African soil.
Intradisciplinary and/or interdisciplinary implications: The use of an indigenous knowledge system
when coming to healing in the African context, alongside Western biomedicine and other forms of
spiritual healing practices, provides African people with diverse alternatives. It also poses a
missiological question regarding the acceptability of such a practice within the framework of the
Reformed Missionary Paradigm. [ABSTRACT FROM AUTHOR]
Copyright of Verbum et Ecclesia is the property of African Online Scientific Information System PTY LTD

76
Kujawska, M. (2016). "Forms of medical pluralism among the Polish Community in Misiones, Argentina."
Anthropology & Medicine 23(2): 205-219.
The paper addresses forms of medical pluralism, studied from the microsocial perspective, among
the Polish community in Misiones, Argentina. It shows different attitudes to health treatment within
the field of home medicine, local non-biomedical specialists and biomedicine. It points out the
relationship between the diversity of offers of medical assistance and community members'
negotiations between various medical approaches. It also identifies the factors influencing these
choices. While prior research examines Indigenous and Mestizo medical ethnobotany in this region,
there has not been research on medical pluralism and very little study of complementary and
alternative medicine among the inhabitants of Misiones. The study group comprises Polish
peasants who settled in northern Misiones between 1936 and 1938 and their descendants born in
Argentina. Field research was based on semi-structured, indepth and free-listing interviews. The
analysis was carried out using both qualitative and quantitative approaches. The results show that
Polish settlers tried to reconstruct bits and pieces of their familiar and traditional healing practices in
the new environment. Phytotherapy plays the most important role among home therapies. It is at
home that most treatments start. Members of the Polish community also treat folk illnesses at home
and report them to local healers. The growing influence of biomedicine does not contribute to the
elimination of home medicine or non-biomedical specialists in the study area. There has been a
medicalization of childbirth and fractures, but folk experts such as curanderos, hueseros and
naturistas are still very popular in the region. [ABSTRACT FROM AUTHOR]
Copyright of Anthropology & Medicine is the property of Routledge

Howell, T., et al. (2016). "Sharing Our Wisdom: A Holistic Aboriginal Health Initiative." International Journal
of Indigenous Health 11(1): 111-132.
Colonization has had a profound effect on Aboriginal people's health and the deterioration of
traditional Aboriginal healthcare systems. Health problems among Aboriginal people are increasing
at an alarming pace, while recovery from these problems tends to be poorer than among other
Canadians. Aboriginal people residing in urban settings, while maintaining strong cultural
orientations, also face challenges in finding mentors, role models, and cultural services, all of which
are key determinants of health. Using a participatory action framework, this study focused on
understanding and describing Aboriginal traditional healing methods as viable approaches to
improve health outcomes in an urban Aboriginal community. This research investigated the
following questions: (a) Do traditional Aboriginal health practices provide a more meaningful way of
addressing health strategies for Aboriginal people? (b) How does participation in health circles,
based on Aboriginal traditional knowledge, impact the health of urban Aboriginal people?
Community members who participated in this project emphasized the value of a cultural approach
to health and wellness. The project provided a land-based cultural introduction to being of nəcaʔmat
tə šxwqweləwən (one heart, one mind) and learning ways of respectful listening xwna:mstəm
(witness) tə slaχen (medicines) (listen to the medicine), through a series of seven health circles.
The circles, developed by Aboriginal knowledge keepers, fostered a healthy sense of identity for
participants and demonstrated the ways of cultural belonging and community. Participants
acknowledged that attending the health circles improved not only their physical health, but also their
mental, emotional, and spiritual health. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Indigenous Health is the property of International Journal of
Indigenous Health

Gone, J. P. (2016). "Alternative Knowledges and the Future of Community Psychology: Provocations from
an American Indian Healing Tradition." American Journal of Community Psychology 58(3/4): 314-321.
In the early years of this globalized century, alternative health knowledges and wellness traditions
circulate faster and farther than ever before. To the degree that community psychologists seek
collaboration with cultural minority and other marginalized populations in support of their collective
wellbeing, such knowledges and traditions are likely to warrant attention, engagement, and support.
My purpose in this article is to trace an epistemological quandary that community psychologists are
ideally poised to consider at the interface of hegemonic and subjugated knowing with respect to

77
 advances in community wellbeing. To this end, I describe an American Indian knowledge tradition,
its association with specific indigenous healing practices, its differentiation from therapeutic
knowledge within disciplinary psychology, and the broader challenge posed by alternative health
knowledges for community psychologists. [ABSTRACT FROM AUTHOR]
Copyright of American Journal of Community Psychology is the property of Wiley-Blackwell

Dhivya, S. M. and K. Kalaichelvi (2016). "Ethno medicinal knowledge of plants used by irula tribes,
nellithurai beat, the Nilgiris, Tamil Nadu, India." Asian Journal of Medical Sciences 7(5): 124-128.
Background: The study of local knowledge about natural resources is becoming increasingly
important in defi ning strategies and actions for conservation. In recent years, work in
ethnobotanical knowledge worldwide has increased especially in some parts of Europe, Asia, and
Africa. India, a country with a rich culture and traditional knowledge, has contributed a major share
of the world's ethnobotanical work. Aims and Objectives: The main objectives behind this study was
to record the plants used for medicinal purposes in Nellithurai Beat through regular fi eld visits
because there is no previous reports on the documentation of medicinal plants from Nellithurai
Beat, Karmadai Range, Western Ghats, Tamil Nadu, India. Materials and Methods: An
ethnomedicinal survey was conducted from January - 2016 to March - 2016. The information on
ethnomedicinal uses of plants was obtained through direct fi eld interviews and designed
questionnaire. Their vernacular name, family, mode of preparation and medicinal uses were
recorded by interviewing the locals of different age groups. Results: During the present study plant
species belonging to 36 families were documented. Of the 40 plant species documented 14 were
Shrubs, 12 Trees, 10 Herbs, 3 Climbers and 1 Epiphyte. Leaves and whole plants are the most
widely (50% and 23%) used plant part of the reported medicinal plants and decoction are the most
widely (48%) used mode of preparation. Conclusion: The study revealed that tribal community have
a great faith in the traditional healing system and they rely on medicinal plants for treatment of
various diseases. Due to continuous loss of vegetation, it is necessary that suitability requirements
are needed in order to protect the traditional knowledge in a particular area with reference to
medicinal plant utilization and the study will be useful for future ethnopharmacological research for
the discovery of new drugs. [ABSTRACT FROM AUTHOR]
Copyright of Asian Journal of Medical Sciences is the property of Manipal Colleges of Medical Sciences

Chirongoma, S. (2016). "Exploring the impact of economic and sociopolitical development on people’s
health and well-being: A case study of the Karanga people in Masvingo, Zimbabwe." Hervormde
Teologiese Studies 72(4): 1-9.
Through an exploration of the collapse of the Zimbabwean health delivery systems during the
period 2000–2010, this article examines the Karanga people’s indigenous responses to utano
(health and well-being). The first section explores the impact of Zimbabwe’s economic and
sociopolitical development on people’s health and well-being. The next section foregrounds the
‘agency’ of the Karanga community in accessing and facilitating health care, especially their
utilisation of multiple healthcare providers as well as providing health care through indigenous
remedies such as traditional medicine and faith-healing. In line with the Sustainable Development
Goals (SDGs), particularly SDG 3 which aspires to ensure healthy lives and promote well-being for
all at all ages, the concluding section offers insights for developing an indigenous Karanga theology
of utano utilising communal resources and illustrating that the concept of ‘development’ should not
be confined to rigid Western development perspectives. [ABSTRACT FROM AUTHOR]
Copyright of Hervormde Teologiese Studies is the property of African Online Scientific Information System
PTY LTD

Berger-González, M., et al. (2016). "Relationships that Heal: Beyond the Patient-Healer Dyad in Mayan
Therapy." Medical Anthropology 35(4): 353-367.
Biomedicine fosters particular styles of interaction and behaviors, with the therapeutic relationship
seen as occurring between a doctor and patient. In contrast, where alternative modalities of healing
are practiced, relationships go beyond a dyadic interaction and include wider social networks. In
this article, we propose the existence of a ‘therapeutic unit’ in Maya healing practices in Guatemala

78
 that binds healer, wellness seeker, family, and community members, along with the spiritual and
natural realms, into a coherent system requiring all of these elements to achieve success. Drawing
on interviews with 67 Maya healers, we describe healers’ understanding ofraxnaq’il
nuk’aslemal(well-being), and show how these interactions activate wider networks that play crucial
roles during treatments. We highlight how holism is expressed in relationships typical of indigenous
healing systems, and how an appreciation of this is important for developing culturally appropriate
health care provision systems. [ABSTRACT FROM PUBLISHER]
Copyright of Medical Anthropology is the property of Taylor & Francis Ltd

Benning, T. (2016). "Envisioning Deep Collaboration Between Psychiatry And Traditional Ways Of Knowing
In A British Columbia First Nations Setting: A Personal Reflection." Fourth World Journal 15(1): 55-64.
In this paper, I draw on my experiences of providing psychiatric outreach services to indigenous
communities near Chilliwack, B.C. over the course of a two and a half year period. The principle
aim of the paper is to critically examine and reflect on the concept of collaboration as it pertains to
psychiatric services on Canadian First Nation communities. The hope is that doing so will inform the
work of others engaged in service development and delivery in similar settings. The analysis
proceeds through a combination of personal reflection and critical reading of pertinent literature.
Emerging from the analysis is a tripartite conceptualization of collaboration that recognizes the
value of structural or organizational collaboration but which, at the same time, acknowledges the
possibility of and calls for a deeper level collaborative approach. A multi-level conceptualization of
collaboration then is envisioned in this paper; one that encompasses the notions of collaboration at
'deep' and 'ideological' in addition to 'surface' levels. Barriers to the realization of such a multi-level
collaboration are examined and discussed. [ABSTRACT FROM AUTHOR]
Copyright of Fourth World Journal is the property of Center for World Indigenous Studies

Bagelman, J., et al. (2016). "Feasting for Change: Reconnecting with Food, Place & Culture." International
Journal of Indigenous Health 11(1): 6-17.
This paper examines and shares the promising practices in promoting health and well-being that
emerged from an innovative project, entitled "Feasting for Change". Taking place on Coast Salish
territories, British Columbia, Canada, Feasting for Change aimed to empower Indigenous
communities in revitalizing traditional knowledge about the healing power of foods. This paper
contributes to a growing body of literature that illuminates how solidarities between Indigenous and
non-Indigenous communities can be fostered to support meaningful decolonization of mainstream
health practices and discourses. In particular, it provides a hopeful model for how community-based
projects can take inspiration and continual leadership from Indigenous Peoples. This paper offers
experiential and holistic methods that enhance the capacity for intergenerational, land-based, and
hands-on learning about the value of traditional food and cultural practices. It also demonstrates
how resources (digital stories, plant knowledge cards, celebration cookbooks, and language videos)
can be successfully developed with and used by community to ensure the ongoing process of
healthful revitalization. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Indigenous Health is the property of International Journal of
Indigenous Health

Auger, M., et al. (2016). "Moving toward holistic wellness, empowerment and self-determination for
Indigenous peoples in Canada: Can traditional Indigenous health care practices increase ownership over
health and health care decisions?" Canadian journal of public health = Revue canadienne de sante
publique 107(4-5): e393-e398.
Objectives: This study aimed to understand the role that traditional Indigenous health care practices
can play in increasing individual-level self-determination over health care and improving health
outcomes for urban Indigenous peoples in Canada.; Methods: This project took place in Vancouver,
British Columbia and included the creation and delivery of holistic workshops to engage community
members (n = 35) in learning about aspects of traditional health care practices. Short-term and
intermediate outcomes were discussed through two gatherings involving focus groups and surveys.
Data were transcribed, reviewed, thematically analyzed, and presented to the working group for

79
 validation.; Results: When participants compared their experiences with traditional health care to
western health care, they described barriers to care that they had experienced in accessing medical
doctors (e.g., racism, mistrust), as well as the benefits of traditional healing (e.g., based on
relationships, holistic approach). All participants also noted that they had increased ownership over
their choices around, and access to, health care, inclusive of both western and traditional options.
They stressed that increased access to traditional health care is crucial within urban settings.;
Conclusions: Self-determination within Indigenous urban communities, and on a smaller scale,
ownership for individuals, is a key determinant of health for Indigenous individuals and
communities; this was made clear through the analysis of the research findings and is also
supported within the literature. This research also demonstrates that access to traditional healing
can enhance ownership for community members. These findings emphasize that there is a
continued and growing need for support to aid urban Indigenous peoples in accessing traditional
health care supports.

Waldram, J. B. (2015). ""I Don't Know the Words He Uses": Therapeutic Communication among Q'eqchi
Maya Healers and Their Patients." Medical anthropology quarterly 29(3): 279-297.
Traditional or indigenous healing is often assumed to involve rich forms of dialogical and symbolic
communication between healer and patient that serve to explain its salience and efficacy. An
ethnographic study of Q'eqchi Maya healing in Belize suggests, however, that communication in
some forms of indigenous healing may also be minimal and peripheral to treatment and more akin
to that of biomedicine than so-called traditional medicine. While communication may still involve
symbolic, intercorporeal, and other forms of subtle intersubjective connection, anthropologists often
overreach in an effort to portray such healing systems in contradistinction to biomedicine. It is
argued here that Q'eqchi healing might best be thought of as a form of empirically based restorative
medicine in which communication is purely instrumental to the healer's task of diagnosing and
eliminating pathology and restoring the health of the patient. (© 2015 by the American
Anthropological Association.)

Reeves, A. and S. L. Stewart (2015). "Exploring the Integration of Indigenous Healing and Western
Psychotherapy for Sexual Trauma Survivors Who Use Mental Health Services at Anishnawbe Health
Toronto Exploration de la guérison autochtone intégrée a la psychothérapie occidentale dans les cas de
survivants de traumatisme sexuel qui ont recours aux services de soins de santé mentale d'Anishnawbe
Health Toronto." Exploration de la guérison autochtone intégrée a la psychothérapie occidentale dans les
cas de survivants de traumatisme sexuel qui ont recours aux services de soins de santé mentale
d'Anishnawbe Health Toronto. 49(1): 57-78.
Sexual traumas, including sexual abuse and sexualized violence, remain substantially higher
among Indigenous peoples in Canada than among non-Indigenous peoples. These trends are
rooted in a colonial history that includes a deprivation of lands and culture, residential schooling,
and other intergenerational traumas. Mental health sequelae following sexual traumas such as
abuse and violence may include mood disorders, low self-worth, posttraumatic stress, and a range
of issues related to anxiety. Perhaps unsurprisingly, Western mental health services are typically
underutilized by Indigenous peoples managing these issues. This article details a qualitative,
community-based project undertaken in partnership with Anishnawbe Health Toronto that explores
how Indigenous healing in the Anishnawbe tradition, alongside Western therapy services, can
improve the mental health of Indigenous clients who have experienced sexual trauma. Findings
detail themes related to loss and recovery from an Indigenous standpoint and emphasize the need
for trauma-informed care, alongside culture-informed care, in order to meet the holistic mental
health needs of these clients. The inclusion of traditional healing services offers a culturally
appropriate pathway to recovery for Indigenous clients who are sexual trauma survivors. (English)
[ABSTRACT FROM AUTHOR]
Les traumatismes sexuels, notamment Pagression sexuelle et la violence á caractére sexuel, restent
considérablement plus fréquents chez les populations autochtones au Canadá que chez les non-
autochtones. Ces tendances trouvent leurs racines dans un contexte historique de colonialisme
associé a la dépossession de territoire et de la culture, au systéme depensionnat, et adautres

80
 traumatismes intergénérationnels. Les séquelles pour la santé mentale suite aux traumatismes
sexuels comme l'agression ou la violence sexuelles peuvent se manifester par des troubles de
l'humeur, une faible estime de soi, un stress post-traumatique, et toute une gamme de problémes
lies a lJanxiété. Sans grande surprise, les services de santé mentale occidentaux sont
généralement sous-utilisés par les populations autochtones pour traiter ces problémes. Cet article
présente une description détaillée d'uti projet communautaire qualitatif entrepris en partenariat avec
Anishnawbe Health Toronto et dans lequel on explore la facón dont la démarche de guérison
autochtone de tradition Anishnawbe, jumelée aux services thérapeutiques occidentaux, peut
améliorer la santé mentale des clients autochtones ayant subi un traumatisme sexuel. Les
constatations identifient des thématiques de la perte et du rétablissement du point de vue
autochtone et insistent sur la nécessité de soins fondés sur la compréhension du traumatisme ainsi
que sur la compréhension de la culture, afin de repondré aux besoins globaux de santé mentale de
ees clients. Le fait d'inclure des services de guérison traditionnelle permet de proposer une
démarche culturellement appropriée vers le rétablissement dans le cas de clients autochtones
survivants de traumatisme sexuel. (Spanish) [ABSTRACT FROM AUTHOR]

Ngarivhume, T., et al. (2015). "Medicinal plants used by traditional healers for the treatment of malaria in
the Chipinge district in Zimbabwe." Journal of Ethnopharmacology 159: 224-237.
Ethnopharmacological relevance Because about 50% of the Zimbabwean population is at risk of
contracting malaria each year, the majority of people, especially in rural areas, use traditional plant-
based medicines to combat malaria. This explorative ethnobotanical survey was undertaken to
document how malaria is conceptualized and diagnosed by traditional healers, and to record the
medicinal plants used in the prevention and treatment of malaria, their mode of preparation and
administration. Materials and methods The research was conducted in three villages in Headman
Muzite‫׳‬s area and in Chiriga village. These villages are located in the Chipinge district in the
Manicaland Province in Zimbabwe.Traditional healers were selected with the assistance of the
headman of the Muzite area and a representative of the Zimbabwe National Traditional Healers
Association. Semi-structured interviews were conducted with 14 traditional healers from four
villages in the Chipinge district in Zimbabwe. Results In total, 28 plants from 16 plant families are
used by the healers who manage malaria with medicinal plants. The most cited plant is Cassia
abbreviata Oliv. (Leguminosae) followed by Aristolochia albida Duch (Aristolociaceae) and Toddalia
asiatica (L.) Lam. (Rutaceae). Roots (55.3%) are the most common part used. Most of the plant
parts used to treat malaria are stored as dried powders in closed bottles. The powders are soaked
in hot or cold water and the water extract is taken as the active medicine. The healers consider their
medicinal knowledge as a spiritual family heritage. Only 25% of the healers refer the malaria
patients that do not respond to their treatment to hospital – they believe evil spirits cause their
remedies to failure and they would rather try a different plant or perform a cleansing ceremony.
Conclusions Local knowledge of medicinal plants in the treatment of malaria still exists in all four
villages surveyed and traditional healers appear to play an important role in primary health care
services in this remote rural area in Zimbabwe. This explorative survey underscores the need to
preserve and document traditional healing for managing malaria and for more future scientific
research on the plants to determine their efficacy and their safety. This could improve their
traditional anti-malarial recipes and might contribute to a better integration of Zimbabwean
traditional medicine into the national health system in the future. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnopharmacology is the property of Elsevier B.V.

Moorehead, V. D., et al. (2015). "A Gathering of Native American Healers: Exploring the Interface of
Indigenous Tradition and Professional Practice." American Journal of Community Psychology 56(3/4): 383-
394.
This article reports insights from a 4-day Gathering of Native American Healers at the University of
Michigan in October of 2010. This event convened 18 traditional healers, clinically trained service
providers, and cross-cultural mental health researchers for a structured group dialogue to advance
professional knowledge about the integration of Indigenous healing practices and conventional
mental health treatments in community-based mental health services for Native Americans. Our

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 thematic analysis of transcripts from five Roundtable sessions afforded several key insights and
understandings pertaining to the integration of Indigenous healing and conventional mental health
services. First, with reference to traditional healing, the importance of a rampant relationality,
various personal qualities, Indigenous spirituality, and maintenance of traditional life and culture
were accentuated by Roundtable participants. Second, for traditional healers to practice effectively,
Roundtable participants posited that these individuals must maintain personal wellness, cultivate
profound knowledge of healing practices, recognize the intrinsic healing potential within all human
beings, and work for the community rather than themselves. In speaking to the possibilities and
challenges of collaboration between Indigenous and conventional biomedical therapeutic
approaches, Roundtable participants recommended the implementation of cultural programming,
the observance of mutuality and respect, the importance of clear and honest communication, and
the need for awareness of cultural differences as unique challenges that must be collaboratively
overcome. [ABSTRACT FROM AUTHOR]
Copyright of American Journal of Community Psychology is the property of Wiley-Blackwell

Moghaddam, J. F., et al. (2015). "Crystalizing the role of traditional healing in an urban Native American
health center." Community mental health journal 51(3): 305-314.
A needs assessment surveying American Indians and Alaska Natives (AIs/ANs) at an AI/AN health
center in the Midwestern United States was conducted, with an emphasis on traditional Native
healing. Data from this study included qualitative material from interviews of community members
(N = 27; age 12-82) and service providers (N = 11; age 26-70). Respondents emphasized the path
to wellness includes physical, spiritual and mental health and that traditional healing can restore
various imbalances. Furthermore, traditional healing was considered a complement to Western
medicine. Third, traditional medicine as a tool in healthcare settings was conceptualized on a
continuum.

Mitchell, I., et al. (2015). "Caring for children, focusing on children." Soigner les enfants, se concentrer sur
les enfants. 20(6): 293-295.
Two First Nations girls with leukemia received a significant amount of media attention in 2014 and
2015. In both cases, the parents refused to continue chemotherapy, the only proven effective
treatment; they opted instead for a combination of traditional Aboriginal healing approaches and
alternative therapies offered in a facility outside of the country. One child has died; the other
relapsed and required chemotherapy to avoid death. Media reports were polarized, focusing either
on the historical legacy of distrust felt by First Nations people when accessing health care, or the
need for child protection services to intervene. One article in the Canadian Medical Association
Journal focused on the legacy of mistrust and methods of countering it, but did not address the
legal and ethical duties of physicians in such situations. The present commentary describes the
events, responsibilities of professionals involved and a course of action for physicians when faced
with similar circumstances. (English) [ABSTRACT FROM AUTHOR]
Deux fillettes atteintes de leucémie originaires des Premières nations ont obtenu une grande couverture
médiatique en 2014 et 2015. Dans les deux cas, les parents ont refusé de poursuivre la
chimiothérapie, le seul traitement éprouvé, et opté pour un mélange de médecine autochtone
traditionnelle et de médecine parallèle administré dans un établissement situé à l'extérieur du pays.
L'une des enfants est décédée et la deuxième a dû subir une chimiothérapie pour ne pas mourir. La
couverture médiatique, qui était polarisée, s'attardait soit sur la méfiance historique des peuples
des Premières nations envers le système de santé, soit sur l'importance que les services de
protection de l'enfance interviennent. Un article du Journal de l'Association médicale canadienne a
traité du climat de méfiance et des moyens de le contrer, mais n'a pas abordé les responsabilités
juridiques et éthiques des médecins dans de telles situations. Le présent commentaire décrit les
événements, expose les responsabilités des professionnels en cause et propose une ligne de
conduite pour les médecins aux prises avec une situation similaire. (French) [ABSTRACT FROM
AUTHOR]
Copyright of Paediatrics & Child Health (1205-7088) is the property of Oxford University Press / USA

82
Mathibela, M. K., et al. (2015). "Socio-cultural profile of Bapedi traditional healers as indigenous knowledge
custodians and conservation partners in the Blouberg area, Limpopo Province, South Africa." Journal of
Ethnobiology & Ethnomedicine 11(1): 1-11.
Background: Bapedi traditional healers of Blouberg are custodians of indigenous knowledge on
medicinal plants of this region. They provide primary health care to a large number of people in the
Blouberg area of South Africa. There is concern that this profession is dying out, which may be
detrimental to the Blouberg community and to biodiversity conservation in the area. Methods: Thirty
two healers and 30 community members were interviewed between March 2011 and July 2013
around Blouberg Mountain in the Blouberg Municipality. A semi-structured questionnaire was used
to elucidate socio-cultural and demographic variables and healing customs of practicing healers.
Attitudes to sustainable management of medicinal plants were captured. A second semi-structured
questionnaire was used to gather information on community members' views of traditional healers
and their practices. Results: Sixty seven percent of interviewed community members visited
traditional healers. Female traditional healers dominated (80%) the profession. Sixty four percent of
the healers have no formal education, with only 4% having secondary school education. Seventy
nine percent of healers see between 15 and 20 patients per month. Clinics and a hospital in the
vicinity have resulted in a shift by the community from using tradition-based healing to that of
allopathic health care. Most interviewed traditional healers (71%) are in favour of conservation
actions to prevent over-harvesting, as 86% believe that indiscriminate collecting is compromising
the flora of the area. Most (93%) are willing to use cultivated plants. Conclusions: State health care
has negatively influenced the practice of traditional healing as patients now first consult government
health centres before turning to traditional healers. In the past, traditional healing has been ignored
because, as an oral history, it could not be included in school curricula or government policy
documents. Those traditional healers who learn to write will have the skills to document and
safeguard their own knowledge. This can help to prevent the erosion of knowledge around
Blouberg's medicinal plants and support the conservation of natural resources in the area. Adult
learning programmes might therefore be worth implementing amongst healers. [ABSTRACT FROM
AUTHOR]
Copyright of Journal of Ethnobiology & Ethnomedicine is the property of BioMed Central

Marsh, T. N., et al. (2015). "The Application of Two-Eyed Seeing Decolonizing Methodology in Qualitative
and Quantitative Research for the Treatment of Intergenerational Trauma and Substance Use Disorders."
International Journal of Qualitative Methods 14(5): 1-13.
In this article, the authors describe the research process undertaken to incorporate Two-Eyed
Seeing Indigenous decolonizing methodology into the treatment of intergenerational trauma and
substance use disorders in Aboriginal peoples living in Northern Ontario, Canada, using the
Seeking Safety model. Using both qualitative and quantitative methods, the authors systematically
discuss the research methodology with the hope to inspire other health researchers who are
attempting to incorporate diverse methodological principles pertinent to Indigenous populations.
[ABSTRACT FROM AUTHOR]
Copyright of International Journal of Qualitative Methods is the property of Sage Publications Inc.

Marsh, T. N., et al. (2015). "Blending Aboriginal and Western healing methods to treat intergenerational
trauma with substance use disorder in Aboriginal peoples who live in Northeastern Ontario, Canada." Harm
Reduction Journal 12(1): 1-12.
As with many Indigenous groups around the world, Aboriginal communities in Canada face
significant challenges with trauma and substance use. The complexity of symptoms that
accompany intergenerational trauma and substance use disorders represents major challenges in
the treatment of both disorders. There appears to be an underutilization of substance use and
mental health services, substantial client dropout rates, and an increase in HIV infections in
Aboriginal communities in Canada. The aim of this paper is to explore and evaluate current
literature on how traditional Aboriginal healing methods and the Western treatment model “Seeking
Safety” could be blended to help Aboriginal peoples heal from intergenerational trauma and
substance use disorders. A literature search was conducted using the keywords: intergenerational

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 trauma, historical trauma, Seeking Safety, substance use, Two-Eyed Seeing, Aboriginal spirituality,
and Aboriginal traditional healing. Through a literature review of Indigenous knowledge, most
Indigenous scholars proposed that the wellness of an Aboriginal community can only be adequately
measured from within an Indigenous knowledge framework that is holistic, inclusive, and respectful
of the balance between the spiritual, emotional, physical, and social realms of life. Their findings
indicate that treatment interventions must honour the historical context and history of Indigenous
peoples. Furthermore, there appears to be strong evidence that strengthening cultural identity,
community integration, and political empowerment can enhance and improve mental health and
substance use disorders in Aboriginal populations. In addition, Seeking Safety was highlighted as a
well-studied model with most populations, resulting in healing. The provided recommendations seek
to improve the treatment and healing of Aboriginal peoples presenting with intergenerational trauma
and addiction. Other recommendations include the input of qualitative and quantitative research as
well as studies encouraging Aboriginal peoples to explore treatments that could specifically
enhance health in their respective communities. [ABSTRACT FROM AUTHOR]
Copyright of Harm Reduction Journal is the property of BioMed Central

Malan, D. F., et al. (2015). "Medicinal plants and traditional healing practices in ehotile people, around the
aby lagoon (eastern littoral of Côte d'Ivoire)." Journal of Ethnobiology & Ethnomedicine 11(1): 1-18.
Background: Access to useful plants is a growing problem in Africa, increased by the loss of natural
vegetation and the erosion of traditional knowledge. Ethnobotany contributes to promote these
indigenous knowledge. Despite the large diversity of ethnic groups in Côte d'Ivoire, few
ethnomedicine researches have targeted these groups. Among the great Akan group, the Ehotile
people are one of the smallest and oldest ethnic group around the Aby Lagoon. The goal of this
study was to analyze the level of knowledge and use of medicinal plants by the Ehotile people, and
moreover, contribute to build a database about useful plants of first Ivorian people. Methods: Two
sets of surveys were conducted in four Ehotile villages: a house-to-house freelist interview and an
individual walk-in-the woods interview with some key informants identified by the community.
Frequency of citation, Smith's index, Use value and Informant Consensus Factor were used to
estimate the local knowledge of medicinal plants. Results: Medicinal plants are widely used by
Ehotile people. Some were used in addition to modern prescriptions while for some disorders
commonly called "African diseases" only plants are used. 123 species employed in the treatment of
57 diseases were listed. Specifically, the most common indications included malaria, sexual
asthenia, troubles linked to pregnancy, dysmenorrhoea and haemorrhoids. Analysis of freelists
suggested that Ehotile people has a good knowledge of medicinal plants and the most salient
included Harungana madagascariensis, Alstonia boonei, Ocimum gratissimum and Xylopia
acutiflora. Regarding the consensus among key informants, ICF values were low (<0.5), however
category of infectious and parasitic diseases obtained the best agreement (ICF = 0.42). Following
the local experts, 4 types of plants availability were distinguished: Abundant plants easy to collect,
abundant plants difficult to harvest, scarce plants and endangered plants. Conclusions: Despite the
virtual disappearance of natural formations in Ehotile land, medicinal plants are important in the
Ehotile health system. Medicinal plants are known and used alone or in addition to medical
prescriptions to treat several ailments. However, some of them are becoming rare, and it is feared
that this scarcity will result in the inevitable loss of associated knowledge and practices.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnobiology & Ethnomedicine is the property of BioMed Central

Low Kok, O. N. and J. Pugh-Kitingan (2015). "The Impact of Christianity on Traditional Agricultural
Practices and Beliefs among the Kimaragang of Sabah." Asian Ethnology 74(2): 401-424.
The Kimaragang, an indigenous Dusunic ethnic group from the Districts of Kota Marudu and Pitas
in Sabah, Malaysia (formerly North Borneo), traditionally practice the shifting cultivation of hill rice
with maize. This study focuses on Kimaragang hill rice cultivation and discusses some of their
traditional agriculturally-focused beliefs and communal healing and cleansing rituals. Over time,
with the conversion to Christianity and the movement towards the towns of Tandek and Kota
Marudu, many of these practices have declined. Christianity became the main religion among the

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 Kimaragang during the 1950s and more so after the expulsion of missionaries from Sabah in the
early 1970s. The factors that led to this large-scale conversion to Christianity and the gradual
demise of some of the old agricultural rituals and some of the associated beliefs are herein
examined. Other factors for this decline are also discussed. [ABSTRACT FROM AUTHOR]
Copyright of Asian Ethnology is the property of Nanzan University

Isaak, C. A., et al. (2015). "Surviving, healing and moving forward: Journeys towards resilience among
Canadian Cree adults." International Journal of Social Psychiatry 61(8): 788-795.
Background: Canadian First Nations (FN) people have experienced and continue to experience
significant adversities, yet many demonstrate aspects of resilience. Aim: The aim of this qualitative
study was to specifically understand Cree adults’ meanings and mechanisms of resilience following
maltreatment. Methods: Ten Cree adults were interviewed individually. Modified grounded theory
was used to interpret the transcribed interviews. Results: Participants discussed resilience as a
journey of ‘survival’ and ‘overcoming’ and pathways to healing that were multifactorial and included
traditional teachings. Conclusion: Mental health providers should consider and incorporate these
mechanisms into treatment for Cree people, when appropriate, to aid recovery. [ABSTRACT FROM
AUTHOR]
Copyright of International Journal of Social Psychiatry is the property of Sage Publications, Ltd.

Hewson, M. G. A. B. (2015). Embracing indigenous knowledge in science and medical teaching.

This book describes the gaps and commonalities in African and Western ways of knowing
concerning science and medicine. It reflects a personal journey in teaching science and trans-
cultural medicine in the African setting. In addition, it describes how the author became an initiate
as a traditional healer in Zimbabwe. The book combines educational theory, research and lived
experiences of teaching in southern Africa with the ideas of the indigenous healers of the region.
Incorporating new knowledge of African indigenous knowledge and traditional healers, the book
provides insights about, and suggestions for teaching and caring that are both surprising and
energizing for our future. -- Back cover.

Choudhury, P. R., et al. (2015). "Plant utilization against digestive system disorder in Southern Assam,
India." Journal of Ethnopharmacology 175: 192-197.
Ethnopharmacological relevance Being one of the most common types of life threatening diseases
in Southern Assam, India, the digestive system disorders (DSD) have gained much attention in
recent decades. Traditional beliefs and inadequate income of mass population result in the use of
alternative phytotherapies to treat the diseases. Aim of the study The present paper documents the
medicinal knowledge and utilization of plants for treatment of digestive system disorders in
Southern Assam, India by Disease Consensus Index (DCI). It also determines the most suitable
plant species used to treat digestive system disorders in the study area. Materials and methods The
study was based on ethnomedicinal field survey covering a period of 1 year from 2014–2015. The
ethnomedicinal information was collected by using semi-structured questionnaires from different
traditional Bengali people having knowledge on medicinal plants. Collected data were analyzed by
calculating DCI. Results During the survey, 29 informants were interviewed and a total of 49 plants
under 46 genera belonging to 33 families were listed. Data analysis revealed that Litsea glutinosa ,
Momordica charantia , Andrographis paniculata , Lawsonia inermis , Cleome viscosa , Psidium
guajava , Ageratum conyzoides , Cuscuta reflexa , Cynodon dactylon and Carica papaya are the
most prominent plants among the people of Southern Assam for treating DSD. Conclusion This
explorative survey emphasizes the need to preserve and document the traditional healing practices
for managing DSD inviting for more imminent scientific research on the plants to determine their
efficacy as well as safety. With the help of statistical analysis (DCI), we propose 10 priority plants
for DSD in present work. Systematic pharmacological study with these plants may contribute
significant result. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnopharmacology is the property of Elsevier B.V.

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Bonnefoy, P. (2015). "Alongside a Doctor’s Care, a Dose of Traditional Healing." New York Times
164(56964): A6-A6.
The article reports on the Mapuche medical center in La Florida, Santiago run by the Kallfulikan
Indigenous Association, where patients are healed by examining their urine samples.

Bonelli, C. (2015). "To see that which cannot be seen: ontological differences and public health policies in
Southern Chile." Journal of the Royal Anthropological Institute 21(4): 872-891.
In this article, I explore different visual practices performed by Pehuenche Indigenous healers and
state public health professionals in Southern Chile. While non-Indigenous health workers seek to
make 'traditional' Pehuenche healing visible within or alongside their own 'modern' practices,
Pehuenche people are concerned with making visible the evil spirits whose 'eating' of persons
produces illness. Focusing in particular on different healing practices triggered by the existence of
Pehuenche spiritual illnesses that are 'seen' by both Indigenous healers and state professionals,
this article discusses how different ontologies ground differences between the Indigenous healers
and what they 'see'; as well as how a broader and substantive binary between Pehuenche and non-
Pehuenche realities goes above and beyond these multiplicities. By exploring and discussing the
endurance of Pehuenche cosmo-political relations in a world inhabited by visible and invisible
eaters, I hope to create awareness about how a failure to recognize these different realities limits
current multicultural policies in Southern Chile, and Indigenous health policies more broadly. At a
more theoretical level, the following ethnographic account sheds light on unresolved tensions
between the ways ontological difference has been conceptualized within the so-called 'ontological
turn' in anthropology and within the field of Science and Technology Studies (STS). (English)
[ABSTRACT FROM AUTHOR]
Voir ce qui ne peut être vu : différences ontologiques et politiques de santé publique dans le sud du Chili
Résumé L'article explore différentes pratiques visuelles des guérisseurs autochtones pehuenches
et des professionnels de santé relevant du secteur public dans le sud du Chili. Alors que les
praticiens non autochtones tentent de rendre visibles les méthodes de guérison pehuenches «
traditionnelles » à l'intérieur de leur propre pratique « moderne » ou en parallèle à celle-ci, les
Pehuenches se préoccupent surtout de rendre visibles les mauvais esprits qui « mangent » les
gens et causent ainsi la maladie. Centré sur différentes pratiques de guérison visant des maladies
spirituelles des Pehuenches « vues » par les guérisseurs autochtones et par les praticiens du
secteur public, l'article discute la façon dont des ontologies différentes fondent les différences entre
les guérisseurs autochtones et ce qu'ils « voient » ; il explique également comment une binarité
plus large et conséquente entre les réalités des Pehuenches et celles du monde extérieur va au-
delà de cette multiplicité des approches. En explorant et discutant la persistance des relations
cosmopolitiques des Pehuenches dans un monde peuplé de mangeurs visibles et invisibles,
l'auteur espère faire comprendre comment l'absence de reconnaissance de ces réalités différentes
limite les politiques multiculturelles actuelles dans le sud du Chili et, plus largement, les politiques
de santé à destination des peuples autochtones. À un niveau plus théorique, le compte-rendu
ethnographique éclaire des tensions non résolues entre les manières dont la différence ontologique
a été conceptualisée, d'une part lors du « tournant ontologique » en anthropologie, et d'autre part
dans le domaine des études des sciences et technologies. (French) [ABSTRACT FROM AUTHOR]
Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell

Benning, D. T. B. (2015). "Western Psychiatry and Traditional Healing: Postcolonial Perspectives."

International Journal of Psychosocial Rehabilitation 19(2): 3-11.
This review takes as its starting point the chasm separating Western psychiatry from the indigenous
healing traditions-especially in the North American context. The principle arguments of this paper
are twofold: that this state of affairs is unlikely to change unless there is a greater understanding of
the sorts of factors that are underpinning and perpetuating this chasm and secondly, that
indispensable to this understanding, is a perspective that takes into consideration the way in which
Western psychiatry has historically related to and continues to relate to the indigenous world in a
manner that reproduces and reinforces colonial values. A greater awareness of the enduring impact
of colonialism and its legacies promises to illuminate the problematic nature of the relationship

86
 between Western psychiatry and indigenous or traditional systems of healing. [ABSTRACT FROM
AUTHOR]
Copyright of International Journal of Psychosocial Rehabilitation is the property of Southern Development
Associates, Ltd.

Watchman, R. (2014). "Red medicine: traditional indigenous rites of birthing and healing." American Indian
Quarterly 38(2): 256-258.

Waldram, J. B. (2014). "Healing history? Aboriginal healing, historical trauma, and personal responsibility."
Transcultural Psychiatry 51(3): 370-386.
What can an exploration of contemporary Aboriginal healing programs such as those offered in
Canadian prisons and urban clinics tell us about the importance of history in understanding social
and psychological pathology, and more significantly the salience of the concept of "historical
trauma"? The form of Aboriginal "healing" that has emerged in recent decades to become dominant
in many parts of the country is itself a reflection of historical processes and efforts to ameliorate the
consequences of what is today often termed "historical trauma." In other words, contemporary
notions of "healing" and the social, cultural, medical, and psychological disruption and distress
caused by colonialism and captured in the term "historical trauma" have coevolved in an
interdependent manner. I also argue that there is a tension between the attribution of this distress to
both specific (e.g., residential schools) and generalized (e.g., colonialism) historical factors, as
evident in the "historical trauma" concept, and the prevailing emphasis in many healing programs to
encourage the individual to take personal responsibility for their situation and avoid attributing
blame to other factors. I conclude that "historical trauma" represents an idiom of distress that
captures a variety of historical and contemporary phenomena and which provides a language for
expressing distress that is gaining currency, at least among scholars, and that the contemporary
Aboriginal healing movement represents an effort to deal with the absence or failure of both
"traditional" Aboriginal healing and government-sponsored medical and psychological services to
adequately deal with this distress of colonialism. [ABSTRACT FROM AUTHOR]
Copyright of Transcultural Psychiatry is the property of Sage Publications, Ltd.

Taylor, M. A., et al. (2014). "Suicide prevention in rural, tribal communities: The intersection of challenge
and possibility." Journal of Rural Mental Health 38(2): 87-97.
Suicide prevention in rural areas presents unique challenges, including isolation and lack of support
services. In rural Indian Country, suicide continues to be a cause for community concern and can
be viewed as one outcome of historical trauma. In light of this, a paradigm shift is needed that
honors indigenous perspectives more fully regarding etiology, collective symptomology, and
collective responsibility for determining appropriate intervention. Suicide prevention and intervention
efforts must occur on individual, community, and systemic levels, and should include integration of
traditional healing methods. Community settings such as primary care, emergency departments,
and schools can play a critical role in the delivery of mental health and suicide prevention services.
This article provides an overview of current challenges and opportunities for service provision in
rural tribal communities, as well as an overview of evidence-based and promising practices for
intervention. It also provides practical recommendations for schools, communities, and policy
leaders. (PsycINFO Database Record (c) 2016 APA, all rights reserved)

Semenya, S. S. and M. J. Potgieter (2014). "Bapedi traditional healers in the Limpopo Province, South
Africa: their socio-cultural profile and traditional healing practice." Journal of Ethnobiology & Ethnomedicine
10(1): 1-24.
Background Bapedi traditional healers play a vital role in the primary health care of rural inhabitants
in the Limpopo Province, South Africa. However, literature profiling their social and demographic
variables, as well as their traditional healing practices is lacking. Methods Convenience sampling
were used to identify and select two traditional healers from 17 municipalities (resulting in 34
healers being used in this pilot survey) of the Limpopo Province in South Africa. Information on the
social and demographic variables, and traditional healing practices of these healers was gathered

87
 from January 2013 to July 2013, using a semi-structured questionnaire, supplemented by field
surveys for plant identification and collection used in the preparation of remedies. Results Males
constituted nearly two-thirds of the participants. Forty eight percent of them became healers
through mentoring of another healer, while 38% acquired their traditional healing knowledge from
parents and 14% from grandparents. In contrast to this, 62% of the females obtained theirs from
their parents, 30% from fellow traditional healers, and 8% from grandparents. A total of 154 plant
species were used by healers in the treatment of 52 healthrelated problems. A vast majority (89%)
of these practitioners reported that prepared herbal remedies do expire, which is a temperature-
dependent process. Determinations of the efficacy of remedies by most healers (67%) were via
consultation with ancestors (90%). This study also found that none of the interviewees had any
knowledge of provincial or national environmental legislation. Conclusions The current study has
shown that Bapedi traditional healers could play a leading role in both the preservation of
indigenous knowledge and the use of medicinal plants. However, of concern is the traditional
methods (via consulting ancestors) employed by most of these healers in determining efficacy of
remedies, thus indicating a need for a scientific investigations to establish their safety and
effectiveness. Equally, there is a need to educate traditional practitioners' regarding the significant
of various conservation legislations in their traditional healing. By addressing these, the national
and provincial legislators, medical fraternity as well as environmental agencies will be able to better
integrate them in primary health care systems and environmental management. [ABSTRACT
FROM AUTHOR]
Copyright of Journal of Ethnobiology & Ethnomedicine is the property of BioMed Central

Saheb, S. Y. and B. Raviprasad (2014). "Traditional indigenous healing practices of the Irular tribe of Tamil
Nadu." Vanyajati 62(2): 18-29.

Ross, R. (2014). Indigenous Healing: Exploring Traditional Paths. Toronto, Penguin Canada.

Renae, W. (2014). Review of Red Medicine: Traditional Indigenous Rites of Birthing and Healing.

Mpofu, V., et al. (2014). "Towards culturally relevant classroom science: a theoretical framework focusing
on traditional plant healing." Cultural Studies of Science Education 9(1): 221-242.
A theoretical framework is an important component of a research study. It grounds the study and
guides the methodological design. It also forms a reference point for the interpretation of the
research findings. This paper conceptually examines the process of constructing a multi-focal
theoretical lens for guiding studies that aim to accommodate local culture in science classrooms. A
multi-focal approach is adopted because the integration of indigenous knowledge and modern
classroom science is complex. The central argument in this paper is that a multi-focal lens
accommodates the multifaceted nature of integrating indigenous knowledge and western oriented
classroom science. The objective of the paper, therefore, is to construct a theoretical framework
that can be used to guide and inform the integration of indigenous knowledge and western science
at classroom science level. The traditional plant healing form of indigenous knowledge is used as a
case study. The paper is important for raising the complexities, tensions and dilemmas inherent in
the design and implementation of indigenous knowledge-science integrated curricula. An
understanding of the issues raised will pave the way towards achieving culturally relevant
classroom science. [ABSTRACT FROM AUTHOR]

McKendrick, J. and M. Thorpe (2014). "The Impact of Forced Internal Migration on Australian Aboriginal
People." Grief Matters: The Australian Journal of Grief & Bereavement 17(3): 90-95.
Australian Aboriginal people rarely migrate overseas. However, since colonisation they have been
forced to migrate within Australia, away from their traditional homelands, living in alien cultural
settings under considerable, long-term stress. In this respect they are in a similar position to asylum
seekers or refugees who are detained on entering Australia, experiencing high rates of depression,
anxiety and unresolved posttraumatic stress. Aboriginal people themselves point to the healing
effects of the land, their traditional country. The interaction of Aboriginal people with country is

88
 similar to the interaction they have with people. Studies over several decades have shown that a
return to traditional country and caring for country has a positive impact on wellbeing and that the
wellbeing of Aboriginal people is tied to the wellbeing of the country. Healing programs based
around traditional country, culture and spirituality have been shown to have a beneficial effect on
the wellbeing of Aboriginal people. [ABSTRACT FROM AUTHOR]
Copyright of Grief Matters: The Australian Journal of Grief & Bereavement is the property of Australian
Centre for Grief & Bereavement

Lizama, T. A. (2014). "Yo'åmte: A Deeper Type of Healing Exploring The State of Indigenous Chamorro
Healing Practices." Pacific Asia Inquiry 5(1): 97-106.
The traditional healing practices of the Chamorro people were in existence long prior to Spanish
and American colonization, and their continuation is a form of indigenous resistance and cultural
survival. The Chamorro people identified specialists as the makana and kakana. Due to Spanish
colonization, the makana and kakana practices were outlawed. The "new" healers who emerged
were considered experts in medicinal plants and herbs, called the suruhåna (female healer) and the
suruhånu (male healer). A gathering of Chamorro traditional medical practitioners recently decided
to call themselves by the Chamorro term yo'åmte ("a deeper type of healer"), as the word suruhånu
was derived from cirujano, the Spanish word. Although traditional healing practices continue to
exist, in order to remain vital, the social and cultural form of how they existed has had to change as
well, including increasing apprenticeships and writing down the primarily oral traditions. This paper
will examine the history of traditional Chamorro healing and the changes that have occurred in the
transmission of the practice. Findings will have consideration in the future for how this valuable
knowledge is preserved and perpetuated. There is a significant need for the continuation of this
study and other studies, as there has been a previous lack of relevant data or research on this
subject. [ABSTRACT FROM AUTHOR]
Copyright of Pacific Asia Inquiry is the property of University of Guam

Korn, L. (2014). Burying the Umbilicus: Traditional Medicine on the West Coast of Mexico, Center for World
Indigenous Studies. 13: 5-58.
An essay is presented on the context and practice of traditional healing in a Mexican community as
observed and explained by healers who continue to take responsibility in restoring health to families
and communities. Topics cited include an overview of the Cabo Corrientes, a municipality in the
state of Jalisco, the civilization of western México, and the Comunidad Indigena de Chacala. It also
describes the village of Yelapa and the Hispanicization and devaluing of traditional medicine.

Itty, T. L., et al. (2014). "Shared and Unshared Barriers to Cancer Symptom Management Among Urban
and Rural American Indians." Journal of Rural Health 30(2): 206-213.
Purpose Before the end of the 20th century, American Indians (AIs) primarily resided in
nonmetropolitan areas. Shifting demographic trends have led to a majority of AIs now living in urban
areas, leading to new health care barriers for AIs. AIs experience the poorest survival from all
cancers combined compared to all other racial groups. Identifying and classifying barriers to cancer
care may facilitate supportive interventions and programs to improve access and treatment.
Methods A 5-year cancer symptom management project targeted AIs in the Southwest. The first
phase of the randomized clinical trial consisted of 13 focus groups (N = 126) of cancer
patients/survivors and their caregivers. Discussions explored existing and perceived barriers and
facilitators to cancer symptom management and cancer treatment. Findings Significant barriers to
cancer-related care were found among urban AIs, as compared to their rural counterparts. Barriers
were classified within 4 subgroups: (1) structural, (2) physical, (3) supportive, or (4) cultural. Urban
AIs reported barriers that are both structural and physical (inadequate access to care and public
transportation) and supportive (lack of support, resources and technology, and less access to
traditional healing). Rural participants reported communication and culture barriers (language
differences, illness beliefs, and low levels of cancer care knowledge), as well as unique structural,
physical, and supportive barriers. Conclusion It is important to identify and understand culturally and
geographically influenced barriers to cancer treatment and symptom management. We provide

89
 recommendations for strategies to reduce health disparities for AIs that are appropriate to their
region of residence and barrier type. [ABSTRACT FROM AUTHOR]

Gadoua, R. K. (2014). "Traditional Healing, Modern Practices." Publishers Weekly 261(37): 22-22.

Boulton, A., et al. (2014). "Enacting Kaitiakitanga: Challenges and Complexities in the Governance and
Ownership of Rongoā Research Information." International Indigenous Policy Journal 5(2): 1-18.
This article explores the tensions one research team has faced in securing appropriate governance
or stewardship (which we refer to as kaitiakitanga) of research data. Whilst ethical and regulatory
frameworks exist which provide a minimum standard for researchers to meet when working with
Māori, what our experience has highlighted is there is currently a "governance" gap in terms of who
should hold stewardship of research data collected from Māori individuals or collectives. In the case
of a project undertaken in the traditional healing space, the organisation best placed to fulfil this
governance role receives no funding or support to take on such a responsibility; consequently by
default, this role is being borne by the research team until such time as capacity can be built and
adequate resourcing secured. In addition, we have realised that the tensions played out in this
research project have implications for the broader issue of how we protect traditional knowledge in
a modern intellectual property law context, and once again how we adequately support those, often
community-based organisations, who work at the interface between Indigenous knowledge and the
Western world. [ABSTRACT FROM AUTHOR]
Copyright of International Indigenous Policy Journal is the property of Scholarship@Western

Armijos, C., et al. (2014). "Traditional medicine applied by the Saraguro yachakkuna: a preliminary
approach to the use of sacred and psychoactive plant species in the southern region of Ecuador." Journal
of Ethnobiology & Ethnomedicine 10(1): 26-50.
Background: During the colonial period, the indigenous saraguros maintained their traditions,
knowledge, and practices to restore and preserve the health of their members. Unfortunately, many
of their practices and medicinal resources have not been documented. In this study, we sought to
document the traditional healers' (yachakkuna saraguros) knowledge about medicinal and
psychoactive plants used in the mesas and in magical-religious rituals. The study was conducted
under a technical and scientific cooperation agreement between the Universidad Técnica Particular
de Loja (UTPL), the Dirección Provincial de Salud de Loja (DPSL), and the Saraguro Healers
Council (Consejo de Sanadores de Saraguro). Methods: For the present study, the DPSL and
Saraguro Healers Council selected the 10 yachakkuna most recognized for their knowledge and
their use of sacred and psychoactive species. Ten interviews with the selected yachakkuna were
conducted between 2010 and 2011 to ascertain how the Saraguro traditional healing system is
structured and to obtain a record of the sacred and medicinal plant species used to treat
supernatural diseases and for psychoactive purposes. Results: The present study describes the
traditional health system in the Saraguro indigenous community located in southern Ecuador. It also
describes the main empirical methods used to diagnose diseases: direct physical examination of
the patient, observation of the patient's urine, documentation of the patient's pulse, limpia, palpation
and visionary methods, including supernatural diseases (Susto, Vaho de agua, Mal aire, Mal hecho,
Shuka) and reports of the use of sacred and medicinal psychoactive plants, such as the San Pedro
cactus (Echinopsis pachanoi), wandug (Brugmansia spp.), and tobacco (Nicotiana spp.). This study
also describes the rituals (limpia, soplada) employed by the Saraguro yachakkuna to treat
supernatural diseases. Finally, we report on the main plants used during limpia in the Saraguro
community. Conclusion: The current traditional health system in the Saraguro community is the
cultural expression of the Saraguros' presence as an Andean group in southern Ecuador: it
represents their character as indigenous group, their ability to survive as a community despite
strong external pressure, and the desire to maintain their ancient healing heritage. [ABSTRACT
FROM AUTHOR]
Copyright of Journal of Ethnobiology & Ethnomedicine is the property of BioMed Central

90
Waldram, J. B. (2013). "Transformative and Restorative Processes: Revisiting the Question of Efficacy of
Indigenous Healing." Medical Anthropology 32(3): 191-207.
Studies of the efficacy of ‘traditional’ Indigenous healing often fail to consider the epistemologies
that underlay specific healing traditions, especially intrinsic notions of efficacy. In this article, I
critically engage the concept of efficacy by identifying two somewhat different approaches to the
issue of outcome. In ‘transformative’ healing processes, healing is conceptualized as a journey in
which the outcome goal is a transformed individual. Efficacy, then, is about incremental changes
toward this goal. In ‘restorative’ healing processes, the goal is termination of the sickness and the
restoration of health; efficacy is conceptualized as a return to a presickness state. These healing
processes are illustrated with examples from the Q'eqchi Maya of Belize and Aboriginal peoples of
Canada. [ABSTRACT FROM PUBLISHER]
Copyright of Medical Anthropology is the property of Taylor & Francis Ltd

Semenya, S. S., et al. (2013). "Indigenous plant species used by Bapedi healers to treat sexually
transmitted infections: Their distribution, harvesting, conservation and threats." South African Journal of
Botany 87: 66-75.
Abstract: An ethnobotanical survey on indigenous plant species used by Bapedi traditional healers
to treat sexually transmitted infections was conducted in three districts of the Limpopo Province.
Data was collected from 34 traditional healers via a semi-structured questionnaire, supplemented
by field observations. Results showed that 37 species from 33 genera belonging to 24 families,
mostly Asteraceae (10.8%), Asphodelaceae, Fabaceae and Hyacinthaceae (8.1%, each) are used
to treat STIs such as chlamydia, gonorrhoea, HIV/AIDS, syphilis and other STIs (nta — Bapedi
terminology). The vast majority (90%) of these species were harvested from communal lands.
Entire plants (10.2%) and underground parts such as roots (61.5%), bulbs (10.2%) and tubers
(7.6%) were mostly harvested. All species recorded in this study appear on the South African
National Red Data List. These include amongst others Cotyledon orbiculata (near threatened),
Dioscorea sylvatica (vulnerable), Eucomis pallidiflora subsp. pole-evansii (near threatened),
Gethyllis namaquensis (vulnerable) and Hypoxis hemerocallidea (declining). Furthermore, Boscia
albitrunca, Elaeodendron transvaalense and Sclerocarya birrea are protected under the South
African National Forest Act (NFA) No. 84 of 1998. The major factors threatening indigenous species
used by Bapedi healers include urban development (23%), trading and agricultural expansion (19%,
each), deforestation (13%) and overexploitation (12%). This study conclude that Bapedi healers
need to be informed about the conservation measures that they can implement to ensure the long
term sustainability of threatened and protected species, and ultimately traditional healing as a
profession. [Copyright &y& Elsevier]
Copyright of South African Journal of Botany is the property of Elsevier B.V.

Saheb, Y. and B. V. Raviprasada (2013). "Traditional indigenous healing systems practiced by the Irular
tribe of Tamil Nadu." Vanyajati 61(2): 20-32.

Reading, C., et al. (2013). "Cultural Concepts of Care among Aboriginal People living with HIV and AIDS: A
Study by the Canadian Aboriginal AIDS Network." Canadian Journal of Aboriginal Community-Based
HIV/AIDS Research 5: 24-37.
Over the past decade, Aboriginal health organizations as well as practitioners and researchers
working in the field of Aboriginal health in Canada, have consistently advocated for increased
consideration of cultural context in health services and programming. The impetus for this study on
Aboriginal cultural concepts of HIV and AIDS care emerged from a series of consultations between
the Canadian Aboriginal AIDS Network (CAAN) and members of the Aboriginal HIV and AIDS
community. Undertaken by members of CAAN with Indigenous and allied researchers, this three-
year (2005-2008), qualitative study involved Aboriginal (First Nations, Inuit and Métis) people living
with HIV and AIDS (APHAs) from four provinces (Quebec, Ontario, Manitoba, and Saskatchewan)
and one region (Atlantic) in Canada. Individual interviews and focus groups were undertaken with
35 APHAs and 52 HIV and AIDS service providers across Canada to explore the cultural concepts
of HIV and AIDS care. Analysis of the findings revealed themes related to: Canadian colonial

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 history and historic trauma; cultural disconnection; connections to family and home communities;
experiences of racism; the importance of human connectedness in HIV care; peer support as a
means of belonging and HIV advocacy as meaningful work; the meaning and significance of holistic
care and traditional healing. For health professionals serving Aboriginal clients living with HIV and
AIDS, it is essential to acknowledge the role of historic trauma and to make an effort to learn about
the social determinants of Aboriginal peoples' health. Likewise, it is critical to understand that many
APHAs are stigmatized in their home communities and to acknowledge the racism that exists
against Aboriginal peoples. Providers are encouraged to appreciate the need for human
connectedness within HIV and AIDS care and to have regard for Indigenous and holistic
approaches to wellbeing, including traditional wellness practices. Several Wise Practices are
suggested to facilitate HIV and AIDS care, which consider the cultural contexts and social
determinants of health affecting the lives of Aboriginal people living with HIV and AIDS.
[ABSTRACT FROM AUTHOR]
Copyright of Canadian Journal of Aboriginal Community-Based HIV/AIDS Research is the property of
Canadian Aboriginal AIDS Network

Oliver, S. J. (2013). "The role of traditional medicine practice in primary health care within Aboriginal
Australia: a review of the literature." Journal of Ethnobiology & Ethnomedicine 9(1): 46-53.
The practice of traditional Aboriginal medicine within Australia is at risk of being lost due to the
impact of colonisation. Displacement of people from traditional lands as well as changes in family
structures affecting passing on of cultural knowledge are two major examples of this impact. Prior to
colonisation traditional forms of healing, such as the use of traditional healers, healing songs and
bush medicines were the only source of primary health care. It is unclear to what extent traditional
medical practice remains in Australia in 2013 within the primary health care setting, and how this
practice sits alongside the current biomedical health care model. An extensive literature search was
performed from a wide range of literature sources in attempt to identify and examine both
qualitatively and quantitatively traditional medicine practices within Aboriginal Australia today.
Whilst there is a lack of academic literature and research on this subject the literature found
suggests that traditional medicine practice in Aboriginal Australia still remains and the extent to
which it is practiced varies widely amongst communities across Australia. This variation was found
to depend on association with culture and beliefs about disease causation, type of illness
presenting, success of biomedical treatment, and accessibility to traditional healers and bush
medicines. Traditional medicine practices were found to be used sequentially, compartmentally and
concurrently with biomedical healthcare. Understanding more clearly the role of traditional medicine
practice, as well as looking to improve and support integrative and governance models for
traditional medicine practice, could have a positive impact on primary health care outcomes for
Aboriginal Australia. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnobiology & Ethnomedicine is the property of BioMed Central

NiaNia, W., et al. (2013). "'I Will Not Leave My Baby Behind': A Cook Island Māori Family's Experience of
New Zealand Māori Traditional Healing." Australian & New Zealand Journal of Family Therapy 34(1): 3-17.
Traditional healers in many parts of the world have used family focused understandings and
interventions well before the emergence of western family therapy theory and practice. This paper
gives a detailed account of New Zealand Māori traditional healing work with a Cook Island Māori
family in which the eldest daughter was in considerable distress as were her family, who believed
that she had become maki tūpāpaku (possessed). This account is told from the perspectives of the
child psychiatrist, the traditional healer and the mother of the family. While the intervention bears a
superficial resemblance to western family therapy approaches, the theoretical foundation reflects
the traditional healer's New Zealand Māori world views in which spiritual understandings are
paramount, and concepts of mana, tapu and mauri guide him in the family healing process. The
single session described here can be viewed as an indigenous family therapy intervention involving
six generations of family members, both living and deceased, in the one room. Conclusions:
Indigenous communities have called for traditional healers to be employed alongside child mental
health workers and family therapists who work with their communities. Close and sincere

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 collaboration between an indigenous traditional healer and a health professional can offer a family
in distress healing possibilities that may not be available to them in conventional child mental health
or other family therapy settings. [ABSTRACT FROM AUTHOR]
Copyright of Australian & New Zealand Journal of Family Therapy is the property of Wiley-Blackwell

Moodley, R. (2013). "Spirit-based healing in the Black diaspora." Therapy Today 24(6): 16-20.
The article offers the author's insights regarding the use of spirit-based traditional healing practices
like Orisha, Shango and Voodoo. The author mentions that healers and shamans have already
been part of the community and culture. He adds that indigenous rituals, meditation and spirit
dances are the usual practices being done in traditional healing process for a certain health
complaint.

Moghaddam, J., et al. (2013). "Discrimination and Participation in Traditional Healing for American Indians
and Alaska Natives." Journal of Community Health 38(6): 1115-1123.
Contemporary American Indians and Alaska Natives (AIs/ANs) who live in urban areas today face
the daunting task of navigating an urban landscape while maintaining the facets of their respective
Native cultures. While AIs/ANs continue to grapple with the intergenerational trauma associated
with forced assimilation, relocation movements, and boarding schools, these traumas have
manifested themselves in elevated rates of psychopathology. AIs/ANs have elevated rates of
domestic abuse, poverty, suicide, and substance misuse. Furthermore, AIs/ANs, like many other
minority cultures often face discrimination in their everyday lives. In light of the aversive
experiences they face, AI/AN people have followed the tenets of ritual and traditional healing to
address imbalances in the body, mind, and spirit. For providers working with AI/AN clients, it is
important to understand who is using traditional healing and why they are using alternative services.
Secondary data analyses of survey data from 389 urban AIs/ANs were utilized in order to determine
the relationship between experiences of discrimination and traditional healing use. Analyses
indicated that experiences of discrimination in healthcare settings were significantly associated with
participation in traditional healing. Analyses also indicated that nearly a quarter of the sample
reported discrimination in a healthcare setting, roughly half of the sample had used traditional
healing, and that the majority of those who had used traditional healing were women, and ages 35-
44 (27 %). This study calls attention to the socio-demographic factors implicated in traditional
healing use by urban AI/AN people, in addition to the clinical and demographic characteristics of
this sample. [ABSTRACT FROM AUTHOR]

Mainguy, B., et al. (2013). "Relationships between level of spiritual transformation and medical outcome."
Advances in mind-body medicine 27(1): 4-11.
Context: Culturally defined healers operate in most of the world, and to various degrees, blend
traditional healing practices with those of the dominant religion in the region. They practice more or
less openly and more or less in conjunction with science-based health professionals.
Nonindigenous peoples are seeking out these healers more often, especially for conditions that
carry dire prognoses, such as cancer, and usually after science-based medicine has failed. Little is
known about the medical outcomes of people who seek Native North American healing, which is
thought by its practitioners to work largely through spiritual means.; Objective: This study explored
the narratives produced through interviews and writings of people working with traditional Aboriginal
healers in Canada to assess the degree of spiritual transformation and to determine whether a
relationship might exist between that transformation and subsequent changes in medical outcome.;
Design: Before and after participation in traditional healing practices, participants were interviewed
within a narrative inquiry framework and also wrote stories about their lives, their experiences of
working with traditional healers, and the changes that the interactions produced. The current study
used a variety of traditional healers who lived in Alberta, Saskatchewan, and Manitoba.; Setting:
Urban and Rural Reserves of the Canadian Prairie Provinces.; Participants: One hundred fifty non-
Native individuals requested help from Dr Mehl-Madrona in finding traditional Aboriginal healing and
spiritual practitioners and agreed to participate in this study of the effects of their work with the
healers.; Intervention: The healers used methods derived from their specific cultural traditions,

93
 though all commonly used storytelling, These methods included traditional Aboriginal ceremonies
and sweat lodge ceremonies, as well as other diagnosing ceremonies, such as the shaking tent
among the Ojibway or the yuwipi ceremony of the Dakota, Nakota, and Lakota, and sacred-pipe-
related practices.; Outcome Measures: The research team used a combination of grounded theory
modified from a critical constructivist point of view and narrative analysis to rate the degree of
spiritual transformation experienced. Medical outcome was measured by a 5-point Likert scale and
was confirmed with medical practitioners and other family members.; Results: A 5-year follow-up
revealed that 44 of the reports were assessed as showing profound levels of persistent spiritual
transformation, defined as a sudden and powerful improvement in the spiritual dimension of their
lives. The level of spiritual transformation achieved through interaction with healers was associated
in a doseresponse relationship with subsequent improvement in medical illness in 134 of 155
people (P < .0001).; Conclusions: The degree and intensity of spiritual transformation appeared
related to the degree of physical and psychological change among people interacting with
traditional North American Indigenous healers. Further research is warranted.

Lester-Smith, D. (2013). "HEALING ABORIGINAL FAMILY VIOLENCE THROUGH ABORIGINAL

STORYTELLING." AlterNative: An International Journal of Indigenous Peoples 9(4): 309-321.
Culturally based healing practices provide a more comprehensive and thus more effective method
to assist Aboriginal community members struggling with family violence. Explored in this paper are
some of the unique learning methodological perspectives and approaches unearthed during a
three-year study with the Vancouver, British Columbia, organization called the Warriors Against
Violence Society. Their unique model provides ways of healing from presently felt wounds through
traditional wisdom and storytelling practices. "Hope for Change--Change Can Happen": Healing the
Wounds of Family Violence with Indigenous Traditional Holistic Practices is a qualitative
investigation with and about an Aboriginal intervention model found to be effective for diminishing
family violence within Aboriginal communities. [ABSTRACT FROM AUTHOR]
Copyright of AlterNative: An International Journal of Indigenous Peoples is the property of Sage
Publications Inc.

Lavoie, S. M. (2013). "Red medicine: traditional indigenous rites of birthing and healing." AlterNative 9(2):
178-180.

Lal Bahadur, T., et al. (2013). "Medicinal Plants Used by Raji Ethnic Tribe of Nepal in Treatment of
Gastrointestinal Disorders." Our Nature 11(2): 177-186.
A total of 43 plant species belonging to 40 genera and 29 families have been recorded as medicinal
plants used traditionally by Raji people of Nepal for treatment of gastrointestinal disorders. Different
parts of medicinal plants in different forms were reported to be used for treatment of 16 types of
gastrointestinal disorders. The traditional healers and elderly people were well experienced in
traditional method of using medicinal plants but they were worried about negligence of people
towards such traditional use of valuable medicinal plants. [ABSTRACT FROM AUTHOR]
Copyright of Our Nature is the property of Nature Conservation & Health Care Council

Cieniak, C., et al. (2013). "In vitro inhibition of metabolism but not transport of gliclazide and repaglinide by
Cree medicinal plant extracts." Journal of Ethnopharmacology 150(3): 1087-1095.
Abstract: Ethnopharmacological relevance: Interactions between conventional drug and traditional
medicine therapies may potentially affect drug efficacy and increase the potential for adverse
reactions. Cree traditional healing is holistic and patients may use medicinal plants simultaneously
with the conventional drugs. However, there is limited information that these medicinal plants may
interact with drugs and additional mechanistic information is required. In this study, extracts from
traditionally used Cree botanicals were assessed for their potential interaction that could alter the
disposition of two blood glucose lowering drugs, gliclazide (Diamicron) and repaglinide (Gluconorm)
though inhibition of either metabolism or transport across cell membranes. Materials and methods:
The effect of 17 extracts on metabolism was examined in a human liver microsome assay by HPLC
and individual cytochrome P450s 2C9, 2C19, 2C8 and 3A4 in a microplate fluorometric assay.

94
 Gliclazide, rhaponticin and its aglycone derivative, rhapontigenin were also examined in the
fluorometric assay. The effect on transport was examined with 11 extracts using the intestinal
epithelial Caco-2 differentiated cell monolayer model at times up to 180min. Results: Both blood
glucose lowering medications, gliclazide and repaglinide traversed the Caco-2 monolayer in a time-
dependent manner that was not affected by the Cree plant extracts. Incubation of the Cree plant
extracts inhibited CYP2C9, 2C19, 2C8 and 3A4-mediated metabolism, and the formation of four
repaglinide metabolites: M4, m/z 451-A, m/z 451-B and the glucuronide of repaglinide in the human
liver microsome assay. Gliclazide caused no significant inhibition. Likewise, rhaponticin had little
effect on the enzymes causing changes of less than 10% with an exception of 17% inhibition of
CYP2C19. By contrast, the aglycone rhapontigenin showed the greatest effects on all CYP-
mediated metabolism. Its inhibition ranged from a mean of 58% CYP3A4 inhibition to 89% inhibition
of CYP2C9. While rhaponticin and the aglycone did not show significant effects on repaglinide
metabolism, they demonstrated inhibition of gliclazide metabolism. The aglycone significantly
affected levels of gliclazide and its metabolites. Conclusion: These studies demonstrate that the
Cree plant extracts examined have the potential in vitro to cause drug interactions through effects
on key metabolic enzymes. [Copyright &y& Elsevier]
Copyright of Journal of Ethnopharmacology is the property of Elsevier B.V.

Alves, R. R. N., et al. (2013). "Wild Animals Used as Food Medicine in Brazil." Evidence-based
Complementary & Alternative Medicine (eCAM) 2013: 1-12.
The connection between eating and healing is common in traditional folk medical systems, and the
multiple possibilities resulting from the combination of biodiversity and culture confer a wealth and
complexity in terms of knowledge of the flora and fauna as to their potential as food medicine. The
growing awareness of the links between traditional therapeutic-alimentary uses of wildlife and
conservation has drawn attention to the gaps in knowledge on the social, economic, and biological
contexts in which different forms of traditional wildlife uses take place, particularly with regard to
zootherapeutic resources. In this study we interviewed 124 merchants and 203 traditional users of
animal-derived remedies in Brazil, aiming at documenting the animal species used as foods and
medicines in urban and rural areas of the country. At least 354 wild animal species are used in
Brazilian traditional medicine, of which 157 are also used as food. The high degree of overlap
between medicinal and alimentary uses of wild animals highlights the importance of understanding
the socioeconomic, cultural, and ecological contexts in which those traditional uses take place for
elucidating their potential impact on public health and biodiversity conservation. [ABSTRACT FROM
AUTHOR]
Copyright of Evidence-based Complementary & Alternative Medicine (eCAM) is the property of Hindawi
Limited

Abe, R. and K. Ohtani (2013). "An ethnobotanical study of medicinal plants and traditional therapies on
Batan Island, the Philippines." Journal of Ethnopharmacology 145(2): 554-565.
Abstract: Ethnopharmacological relevance: We studied the local knowledge and uses of medicinal
plants among the Ivatan people of Batan Island by documenting their traditional practices. Aim of
the study: To identify the types of medicinal plants used in self-care by the indigenous people of
Batan Island, the Philippines and to investigate the extent to which the plants are used.
Conservation of medicinal plants and natural resources is becoming increasingly important; thus,
this research aims to collect information from local people concerning the use of medicinal plants on
Batan Island. Materials and methods: A total of 116 informants were interviewed, allowing for
calculated informant consensus factors (ICF), use value (UV), and fidelity levels (FL) for each
medicinal plant species used to cure various ailments. This helped to establish a consensus on
which species are effective for particular ailments, as well as the species’ relative importance, and
enabled us to understand the extent of the potential utilization of each species. Results: We
describe the therapeutic effects of 112 plant species used medicinally against 13 categories of
ailments. The highest ICF value (1.00) was cited for diseases of the ear and respiratory system and
for use during pregnancy, childbirth and the postnatal period. The maximum FL of 100% was found
for Carica papaya, Stachytarpheta jamaicensis, Musa sapientum, and Pedilanthus tithymaloides,

95
 used for the treatment of constipation, cuts and wounds, diarrhea, and dislocations and fractures,
respectively. The highest UV was for Hibiscus rosa-sinensis (0.67). All plants with high UV were
used for exogenous diseases, certain infectious and parasitic diseases, injuries, poisonings and
other consequences of external factors, and diseases of the skin and subcutaneous tissues. In
addition to its use for endogenous disease and lifestyle-related diseases and illnesses, Moringa
oleifera is also used for diseases of the circulatory system, with a UV of 0.57 and Cocos nucifera is
used for diseases of the genitourinary system, with a UV of 0.56. Conclusions: This study
demonstrates that many plant species play an important role in local healing practices and that
knowledge of traditional medicine is still utilized and plays a significant role on Batan Island. The
documentation of this rich traditional ethno-medicinal knowledge has furnished us with novel
information that not only will provide recognition of this undocumented knowledge but also could
provide new avenues for pharmacological investigations to improve healthcare for a range of
ailments. [Copyright &y& Elsevier]
Copyright of Journal of Ethnopharmacology is the property of Elsevier B.V.

(2013). "IMPORTANCE OF LANGUAGE FOR CAREERS." SAY Magazine 12(5): 42-42.

The article offers information on the barrier of language in the case of healthcare that relates to the
safety of patient. It informs that the language and cultural barriers can cause misunderstandings in
the case of aboriginal people regarding the nature of their illness and the reasons for the treatment
prescribed. It further informs that a new role of medical interpreter has been developed within a
comprehensive traditional healing, medicines and foods support program.

Tsoubaloko, F. H. (2012). "Issues in ethnomusicology as human science." Journal for Studies in

Humanities & Social Sciences 1(1): 172-179.
The elements that constitute the topic of this paper are extracted from my newly finished book in
Ethnomusicology. Namibia as a country is not only made of geographical boundaries with other
countries, located in the African continent map, but perhaps it is made most by what it contains
inside forming the National cultural Heritage, from which we get our cultural identity as a nation in
diversity, that we should cherish much. These are the languages we speak, the way we
dress(Outfit), the way we sing and dance, traditional architecture, manufacturing, ritual on traditional
marriage, traditional healings, labour (cultivation and harvest), beverage and dishes. Most of these
features in traditional societies are declining because of the contemporary daily life in which we
found ourselves. The attitudinal, archetypal, moulding vision and anxiety of the indigenous elderly
people in the rural life, is to see continuity being assumed or secured of the above mentioned
features, seen by young people in Namibia as things of the past life, archaic, childish and non-
sense. These young people have their mind set on foreign horizons. This is also expressed on
music, in such way that since Independence almost nobody came up with a creation of
contemporary music style based on the Namibian traditional music. All music performed in the
country is based on foreign genres such as Kwaito, R&B, Reggae, Kwasa- kwasa, kizomba, etc.
Finally the paper also deals with the desire people have developed in promoting arts in its diverse
forms within the eco-tourism Industry, to alleviate the living conditions of the indigenous people in
the rural areas. There are two sides of the coin to be considered in that: the good and bad aspects
in doing the promotion of arts in this environment. [ABSTRACT FROM AUTHOR]
Copyright of Journal for Studies in Humanities & Social Sciences is the property of University of Namibia,
Faculty of Humanities & Social Sciences

Snyder, M. and K. Wilson (2012). "Urban Aboriginal mobility in Canada: Examining the association with
health care utilization." Social Science & Medicine 75(12): 2420-2424.
Abstract: In recent decades, Indigenous peoples across the globe have become increasingly
urbanized. Growing urbanization has been associated with high rates of geographic mobility
between rural areas and cities, as well as within cities. In Canada, over 54 percent of Aboriginal
peoples are urban and change their place of residence at a higher rate than the non-Aboriginal
population. High rates of mobility may affect the delivery and use of health services. The purpose of
this paper is to examine the association between urban Aboriginal peoples'' mobility and

96
 conventional (physician/nurse) as well as traditional (traditional healer) health service use in two
distinct Canadian cities: Toronto and Winnipeg. Using data from Statistics Canada''s 2006
Aboriginal Peoples Survey, this analysis demonstrates that mobility is a significant predisposing
correlate of health service use and that the impact of mobility on health care use varies by urban
setting. In Toronto, urban newcomers were more likely to use a physician or nurse compared to
long-term residents. This was in direct contrast to the effect of residency on physician and nurse
use in Winnipeg. In Toronto, urban newcomers were less likely to use a traditional healer than long-
term residents, indicating that traditional healing may represent an unmet health care need. The
results demonstrate that distinct urban settings differentially influence patterns of health service
utilization for mobile Aboriginal peoples. This has important implications for how health services are
planned and delivered to urban Aboriginal movers on a local, and potentially global, scale.
[Copyright &y& Elsevier]
Copyright of Social Science & Medicine is the property of Pergamon Press - An Imprint of Elsevier Science

Shankar, R., et al. (2012). "Traditional healing practice and folk medicines used by Mishing community of
North East India." Journal of Ayurveda and integrative medicine 3(3): 124-129.
Assam and Arunachal Pradesh have very rich tradition of herbal medicines used in the treatment of
various ailments. Tribal communities practice different types of traditional healing practices. Enough
documentation is available on the healing practices in other tribal communities except Mishing
community of Assam and foot hill of East Siang district of Arunachal Pradesh hence the attempt
was made for the same. A survey on folk medicinal plants and folk healers of Mishing tribe was
conducted in few places of Lakhimpur and Dhemaji district of Assam and East Siang district of
Arunachal Pradesh, where this ethnic group is living since time immemorial. All information was
collected based on interview and field studies with local healers within the community. The
identification of medicinal plants collected with help of indigenous healers was done. Such
medicines have been shown to have significant healing power, either in their natural state or as the
source of new products processed by them. This study is mainly concentrated with plants used to
cure diseases and to enquire about different healing systems. Detail note on the method of
preparation of precise dose, the part/parts of plants used and method of application is given.

Santos, J. d. F. L., et al. (2012). "Observations on the therapeutic practices of riverine communities of the
Unini River, AM, Brazil." Journal of Ethnopharmacology 142(2): 503-515.
Abstract: Ethnopharmacological relevance: Parts and products of animals and plants, like exudates,
have been used for medicinal and/or toxic purposes by various human groups throughout history.
However, few ethnopharmacological studies have engaged their rescue. Aim of the study: To
perform a broad ethnopharmacological survey of the local medicine practiced by traditional healing
experts living in relative isolation at seven communities within the Amazon rainforest, in order to
provide the basis for further pharmacological studies of the most promising findings. Materials and
methods: The field work was conducted using an ethnographic approach with the assistance of a
doctor. Plants and animals, as well as their products and derivatives, reported by the practitioners
as being involved in healing practices were collected, identified and deposited in scientific
collections. Results: A total of 33 traditional healing experts were selected and interviewed; they
described themselves as: healer, midwife, knowledgeable of natural drugs or ‘desmintidor’ (an
expert in massage techniques for the treatment of muscle contractures and joint sprains). In this
therapeutic practice, 122 plant species, belonging to 60 botanical families, were indicated and
collected; the most frequently mentioned families were: Fabaceae s.l. (10%), Arecaceae (6%),
Zingiberaceae (5%) and Lamiaceae (5%). Plant exudates from 14 of those plant species were also
indicated and collected, with those from the Burseraceae family being the most common.
Furthermore, 57 animals belonging to 35 taxonomic families were indicated. They most frequently
belonged to 2 families of bony fishes: Cichlidae (14%) and Characidae (9%). Plants and animals
were indicated for 67 therapeutic uses and grouped into 21 usage categories; the psychoactive
category was associated with the greatest number of used resources (17%), followed by the cultural
syndromes category (16.7%). Conclusions: The geographic isolation and limited access to medical
care in these communities resulted in unique, rich and consistent therapeutic system. There was a

97
 high degree of agreement among interviewees regarding the use of the same resources especially
in the categories: psychoactive, cultural syndromes, pregnancy and childbirth, and inflammatory
processes, suggesting a high degree of repetition and intercommunication. Further pharmacological
and phytochemical investigations may search for new bioactive compounds among the described
resources. [Copyright &y& Elsevier]
Copyright of Journal of Ethnopharmacology is the property of Elsevier B.V.

Phillips, W. E. (2012). "Double Personality: The Relationship between Human and Animal Tono in
Chautengo, Guerrero, Mexico in 2005." Anthropology of Consciousness 23(2): 158-174.
After reading the research of Mexican anthropologists concerning the possible retention of
traditional indigenous African beliefs in contemporary Mexican communities of African descent, I
interviewed women of the region who migrated to Atlanta, Georgia about their spiritual beliefs and
practices. I was surprised by the similarities in their reports to those recorded by Gonzalo Aguirre
Beltran, who worked in Mexico over 60 years ago. I traveled to the town of Chautengo in coastal
Guerrero state in 2005 to talk with women about their beliefs, especially those that relate to the
existence of a relationship between humans and animal-tonos. The human-animal-tono relationship
exemplifies a belief in an intimate relationship between humans and totem animals. The well-being
of the human partner depends upon the well-being of the animal. Keeping the human-animal
relationship balanced is key in the conceptualization of illness and informs related healing practices.
I present an interview with a woman from Chautengo with an interpretation that exemplifies the
persistence of ideas related to human-animal relationships that are possibly informed by traditional
indigenous African cosmologies, brought by enslaved Africans over 500 years ago, and have been
archetypally preserved in isolated communities along the Pacific coast of Mexico. [ABSTRACT
FROM AUTHOR]
Copyright of Anthropology of Consciousness is the property of Wiley-Blackwell

Patrisia, G. (2012). Red Medicine: Traditional Indigenous Rites of Birthing and Healing.

Newman, P. A., et al. (2012). "HIV vaccine acceptability and culturally appropriate dissemination among
sexually diverse Aboriginal peoples in Canada." Global Public Health 7(1): 87-100.
This study explored HIV vaccine acceptability and strategies for culturally appropriate dissemination
among sexually diverse Aboriginal peoples in Canada, among those at highest HIV risk. We
conducted four focus groups (n=23) with Aboriginal male (1) and female (1) service users, peer
educators (1) and service providers (1) in Ontario, Canada. Transcripts were analysed with
narrative thematic techniques from grounded theory, using NVivo. Participants’ mean age was 37
years; about half (52%) were female, half (48%) Two-spirit or lesbian, gay or bisexual (LGB)-
identified, 48% had a high-school education or less and 57% were unemployed. Vaccine uptake
was motivated by community survival; however, negative HIV vaccine perceptions, historically
based mistrust of government and healthcare institutions, perceived conflict between western and
traditional medicine, sexual prejudice and AIDS stigma within and outside of Aboriginal
communities, and vaccine cost may present formidable obstacles to HIV vaccine acceptability.
Culturally appropriate processes of engagement emerged on individual levels (i.e., respect for self-
determination, explanations in Native languages, use of modelling and traditional healing concepts)
and community levels (i.e., leadership by Aboriginal HIV advocates and political representatives,
identification of gatekeepers, and procuring Elders’ endorsements). Building on cultural strengths
and acknowledging the history and context of mistrust and social exclusion are fundamental to
effective HIV vaccine dissemination. [ABSTRACT FROM PUBLISHER]
Copyright of Global Public Health is the property of Routledge

Nevhutalu, A. and P. Mudhovozi (2012). "Understanding the causes of trauma: the Indigenous African
perspective." International Journal of Health Promotion & Education 50(4): 178-193.
We investigated the African Belief System on explanation of the causes of trauma. The study was
conducted in the rural communities of the Vhembe District in South Africa. Seventy-five participants
(female = 55; male = 20; age range = 25-60 years; mean age = 35.6 years; ethnicity: Black African)

98
 were conveniently selected for the study. Focus group discussions were conducted with the
participants. Data were analysed using thematic content analysis. The African Belief System gives
various causal reasons of trauma. The causes range from natural to witchcraft and 'mazhuluzhulu'.
Other causes include rape, road accidents, house or business breaking, murder, domestic violence
and ancestral spirits. Future study with a larger sample is recommended to increase the
transferability of the findings to people in similar situations. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Health Promotion & Education is the property of Routledge

McGregor, S. (2012). "CORE meeting postponed due to bad weather." Eastern Door 21(21): 12-12.
The article focuses on postponement of two workshops "Traditional Healing for Women: Taking
Back Our Power" and "Indigenous Young Women: Speaking Our Truths, Building Our Strength"
organized by the Carrying Our Roots to Empowerment and hosted by Lauren McConiber and
Ashley Morris to June 5, 2012.

Manitowabi, S. and D. Gauthier-Frohlick (2012). "Relationship Building: A Best Practice Model for
Aboriginal Women's Health Research." Native Social Work Journal 8: 57-74.
The article explores the partnership between Aboriginal women healers and Aboriginal women
researchers in Canada on the development of holistic and culturally appropriate healing techniques.
It notes the two research projects designed to determine the effectiveness of traditional healing
modalities and usefulness in healing family violence issues. It also discusses the goal of
Anishinaabe Kweok Research Network (AKRN) in providing relevant research that focuses on
Aboriginal women's health.

Kral, M. J. (2012). "Postcolonial suicide among Inuit in Arctic Canada." Culture, medicine and psychiatry
36(2): 306-325.
Indigenous youth suicide incidence is high globally, and mostly involves young males. However, the
Inuit of Arctic Canada have a suicide rate that is among the highest in the world (and ten times that
for the rest of Canada). The author suggests that suicide increase has emerged because of
changes stemming in part from the Canadian government era in the Arctic in the 1950s and 1960s.
The effects of government intervention dramatically affected kin relations, roles, and
responsibilities, and affinal/romantic relationships. Suicide is embedded in these relationships. The
author also discusses the polarization between psychiatric and indigenous/community methods of
healing, demonstrating that government-based intervention approaches to mental health are not
working well, and traditional cultural healing practices often take place outside of the mainstream
clinics in these communities. The main questions of the paper are: Who should control suicide
prevention? What is the best knowledge base for suicide prevention?

Horowitz, S. (2012). "American Indian Health: Integrating Traditional Native Healing Practices and Western
Medicine." Alternative & Complementary Therapies 18(1): 24-30.
The article discusses the health status of African Americans in the U.S. A study of Native American
patients in an urban Native health center in Wisconsin revealed that 38% observe a traditional
healer. It is noted that for treating Native youth with substance-abuse problems, traditional healing
approach was also shown to be effective.

Hartmann, W. E. and J. P. Gone (2012). "Incorporating traditional healing into an urban American Indian
health organization: a case study of community member perspectives." Journal of Counseling Psychology
59(4): 542-554.
Facing severe mental health disparities rooted in a complex history of cultural oppression, members
of many urban American Indian (AI) communities are reaching out for indigenous traditional healing
to augment their use of standard Western mental health services. Because detailed descriptions of
approaches for making traditional healing available for urban AI communities do not exist in the
literature, this community-based project convened 4 focus groups consisting of 26 members of a
midwestern urban AI community to better understand traditional healing practices of interest and
how they might be integrated into the mental health and substance abuse treatment services in an

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 Urban Indian Health Organization (UIHO). Qualitative content analysis of focus group transcripts
revealed that ceremonial participation, traditional education, culture keepers, and community
cohesion were thought to be key components of a successful traditional healing program. Potential
incorporation of these components into an urban environment, however, yielded 4 marked tensions:
traditional healing protocols versus the realities of impoverished urban living, multitribal
representation in traditional healing services versus relational consistency with the culture keepers
who would provide them, enthusiasm for traditional healing versus uncertainty about who is
trustworthy, and the integrity of traditional healing versus the appeal of alternative medicine.
Although these tensions would likely arise in most urban AI clinical contexts, the way in which each
is resolved will likely depend on tailored community needs, conditions, and mental health
objectives. ((c) 2012 APA, all rights reserved.)

Goodkind, J. R., et al. (2012). "“We’re Still in a Struggle”: Diné Resilience, Survival, Historical Trauma, and
Healing." Qualitative Health Research 22(8): 1019-1036.
As part of a community/university collaborative effort to promote the mental health and well-being of
Diné (Navajo) youth, we explored the relevance of addressing historical trauma and current
structural stressors, and of building on individual and community strengths through healing and
social transformation at multiple levels. Qualitative analyses of 74 ethnographic interviews with 37
Diné youth, parents, and grandparents suggested that a focus on historical trauma as a conceptual
frame for behavioral health inequities, understood within the context of resilience and survival, is
appropriate. Our findings also highlight the salience of current stressors such as poverty and
violence exposure. We explore the fit of an historical trauma healing framework and present
implications for intervention and transformation through revitalization of traditional knowledge,
culturally based healing practices, intergenerational education, and social change strategies
designed to eliminate social inequities. [ABSTRACT FROM PUBLISHER]
Copyright of Qualitative Health Research is the property of Sage Publications Inc.

Gonzales, P. (2012). Red medicine: traditional indigenous rites of birthing and healing. Tucson, University
of Arizona Press.

Cardona-Arias, J. A. (2012). "[The traditional medical system of the Emberá-Chamí Indians in the Caldas
department, Colombia]." Revista de salud publica (Bogota, Colombia) 14(4): 630-643.
Objective: Describing the Emberá-Chamí Indians' traditional medical system (Caldas Department,
Colombia).; Methods: This was an ethnographic study which involved 4 traditional doctors, 2
midwives, 3 healers, a faith-healer (medicine man) and 10 community members who were selected
by theoretical sampling. Interviews, field diaries and participant observation were used in line with
credibility, auditability and transferability criteria, and category saturation and methodological and
theoretical triangulation.; Results: Traditional medicine, health, disease and healing were
conceptualised, describing the system's therapeutic resources, links with biomedicine, spiritual
domain components, the relevance of the Guardians and holy sites, the major rituals and roles of
family, native physiotherapists, healers, medicine men/women, midwives and traditional faith-
healing doctors.; Conclusion: Indigenous people have valuable knowledge about practices involving
the body, social interactions, coexistence with nature and spiritual beings which is based on
harmony and integral worldviews.

Campbell, G. R. (2012). "Red medicine: traditional indigenous rites of birthing and healing." Choice:
Current Reviews for Academic Libraries 50(4): 716-716.
The article reviews the book "Red Medicine: Traditional Indigenous Rites of Birthing and Healing"
by Patrisia Gonzales.

Bush, A. and W. NiaNia (2012). "Voice hearing and pseudoseizures in a Māori teenager: an example of
mate Māori and Māori traditional healing." Australasian Psychiatry 20(4): 348-351.
The article presents a study which describes a Māori traditional healing approach to assessment
and treatment of a distressing psychiatric symptoms in a 17-year old man. It explores the young

100
 man's experience with voice hearing and pseudoseizures, while illuminating an indigenous rationale
of the healing intervention. It implies that indigenous research requires further evaluation for its
acceptability and effectiveness.

(2012). "Research Area: Indigenous Knowledge and Healing Systems." International Journal of Psychology
47: 478-485.
The article offers information on several research based on indigenous knowledge and healing
systems. Topics discussed include study of integrating traditional healing methods in therapeutic
practice; effective use of Masekitlana in psychological assessment and intervention; and
information on religious coping strategies for dealing with isolated sleep paralysis among Egyptian
individual.

Wright, S., et al. (2011). "Holistic System of Care: Evidence of Effectiveness." Substance Use & Misuse
46(11): 1420-1430.
The Native American Health Center provides substance use and mental health services for urban
American Indians and Alaska Natives (AIs/ANs) utilizing a culturally based holistic system of care
(HSOC). Substance use prevention, treatment, and recovery services emphasize traditional AI/AN
healing practices alongside evidence-based practices. This article describes the HSOC approach
and provides preliminary findings from an outcome evaluation. Participants in outpatient and
residential treatment were interviewed at baseline and 6-month follow-up with a standardized
assessment tool ( n == 490). The sample we composed of 86%% AI/AN, 70%% females, 30%%
males, and was entirely urban. Decreases in substance use and its related consequences were
evident in both modalities but were most pronounced in residential treatment. Study's limitations
and implications are included. [ABSTRACT FROM AUTHOR]
Copyright of Substance Use & Misuse is the property of Taylor & Francis Ltd

Wilson, K., et al. (2011). "Aboriginal peoples, health and healing approaches: The effects of age and place
on health." Social Science & Medicine 72(3): 355-364.
Abstract: For demographic reasons and as a result of a number of high profile health incidents in
recent years, much of the health research and policy focus is on the younger cohorts of Aboriginal
peoples in Canada. A critical examination of recent demographic trends reveals, however, that
older cohorts of the Aboriginal population are increasing at a faster rate than younger cohorts,
primarily due to improvements in life expectancy and declining fertility rates. Yet, there are
surprisingly few health studies that have recognized the aging of the Aboriginal population. The
overall goal of this paper is to examine differences in health status, use of conventional health care
and traditional approaches to healing between older and younger cohorts of the Aboriginal
population as well as to examine the importance of age as a determinant of health and health care
use. Using data from the 2001 Statistics Canada Aboriginal Peoples Survey and contingency tables
and logistic regression, the results demonstrate that older Aboriginal people face unique challenges
– e.g. loss of traditional approaches to healing, geographic isolation, identity politics, constitutional
and legal divisions within the Aboriginal community – with respect to their health and access to
health services. These outcomes result from a colonial past and contemporary policies that affect
all Aboriginal people. [Copyright &y& Elsevier]
Copyright of Social Science & Medicine is the property of Pergamon Press - An Imprint of Elsevier Science

Vukic, A., et al. (2011). "ABORIGINAL AND WESTERN CONCEPTIONS OF MENTAL HEALTH AND
ILLNESS A." Pimatisiwin: A Journal of Aboriginal & Indigenous Community Health 9(1): 65-86.
This paper forms the foundation for the promotion of mental health with rural Mi'kmaq youth through
a community based participatory research project. Western understandings of mental health and
illness are compared and contrasted with Aboriginal understandings. Mainstream mental health
services that accommodate cultural differences do not speak to the totality of Aboriginal
understandings of mental health or to self-determination and self-reliance of Aboriginal peoples.
The paper comprises three sections. Differences in the major understandings of mental health and
illness are examined in the first section and common understandings associated with these

101
 concepts are addressed in the second section. Within the third section an analysis of three
exemplar models of Aboriginal mental health and illness services is conducted. These models
illustrate similarities and differences, and provide evidence of the effectiveness of health promotion
that is inclusive of difference. The paper concludes that research to address Mi'kmaq youth mental
health must be conducted with an awareness of how Western and Traditional systems of health and
healing operate: in isolation of each other; in parallel directions; and in collaboration with each
other. Aboriginal youth can benefit from the knowledge and wisdom of both understandings of
mental health and illness. [ABSTRACT FROM AUTHOR]
Copyright of Pimatisiwin: A Journal of Aboriginal & Indigenous Community Health is the property of Te Rau
Ora

Tsosie, U., et al. (2011). "Staying Connected: A Feasibility Study Linking American Indian and Alaska
Native Trauma Survivors to their Tribal Communities." Psychiatry: Interpersonal & Biological Processes
74(4): 349-361.
The objective of this investigation was to assess the feasibility of a culturally tailored care
management intervention for physically injured American Indian/Alaska Native (AI/AN) patients. The
intervention was initiated at a Level I trauma center and aimed to link AI/AN patients to their distant
tribal communities. Thirty AI/AN patients were randomized to the intervention or to usual care.
Assessments at baseline, 3 months, and 6 months included self-reported lifetime cumulative trauma
burden, Native healing requests, and symptoms of posttraumatic stress, depression, and alcohol
use. Generalized estimating equations ascertained differences between groups over time. Ninety-
four percent of eligible patients participated; follow-up at 3 and 6 months was 83%%. Participants
had high numbers of lifetime traumas (mean == 5.1, standard deviation == 2.6). No differences
between the intervention and control groups were observed in posttraumatic stress symptoms,
depression symptoms, or alcohol use at baseline or follow-up time points. Among intervention
patients, 60%% either requested or participated in traditional Native healing practices and 75%%
reported that the intervention was helpful. This effectiveness trial demonstrated the feasibility of
recruiting and randomizing injured AI/AN patients. Future efforts could integrate evidence-based
interventions and traditional Native healing into stepped collaborative care treatment programs.
[ABSTRACT FROM AUTHOR]
Copyright of Psychiatry: Interpersonal & Biological Processes is the property of Routledge

Thompson-Evans, T. P., et al. (2011). "Cytisine's potential to be used as a traditional healing method to
help indigenous people stop smoking: a qualitative study with Māori." Nicotine & tobacco research : official
journal of the Society for Research on Nicotine and Tobacco 13(5): 353-360.
Introduction: Māori experience a disproportionate amount of smoking-related harm (46% of adult
Māori smoke). Effective cessation treatments that are both accessible and attractive to Māori are
urgently needed. Cytisine (a plant extract found in Golden Rain [Cytisus laburnum L.] and the New
Zealand Kowhai [Sophora tetraptera L.] has a similar molecular makeup to nicotine, has been used
successfully as a cessation product in central and eastern Europe and central Asia for many years,
and is low priced. Recent reviews have found that cytisine is twice as effective as a placebo for
smoking cessation. This study aimed to explore cytisine's potential as a 'rongoā Māori' (traditional
Māori remedy) and its attractiveness to Māori smokers compared with other cessation products.;
Methods: Māori that smoked were interviewed in two focus groups and eight individual semi-
structured interviews. Two key informants were interviewed also.; Results: Barriers to using
cessation products were financial and effort cost, pervasive smoking among family and peers,
environments permissive of smoking, and perceived cultural inappropriateness of treatments.
Participants were very interested in cytisine, supported the idea that it would be acceptable to
package it as a rongoā Māori, and all wanted to use it. Named appropriately, packaged and
promoted as a Māori cessation product, participants thought cytisine would contribute to the
restoration of Māori identity and traditional beliefs and practices in addition to reducing smoking.;
Conclusions: Presented as a rongoā Māori, cytisine would likely be more attractive to Māori than
currently available cessation products. Confirmation of efficacy and safety will be needed before
promotion of the product could occur.

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Sodi, T., et al. (2011). "Indigenous healing practices in Limpopo Province of South Africa: A qualitative
study." International Journal of Health Promotion & Education 49(3): 101-110.
The aim of the study was to investigate traditional healing practices among the Venda and Tsonga
speaking people of Limpopo Province, South Africa. The study employed a qualitative design. Four
traditional healers, selected through purposive sampling were asked to participate in the present
study. Semi-structured interviews were conducted with the participants. Seven themes emerged
from the narratives of the four participants. The seven themes identifi ed are: a) the process of
becoming a traditional healer; b) family and community reactions to the chosen career; c) patients
treated; d) types of illnesses treated; e) diagnostic procedures used; f) treatment methods used;
and, g) the notion of ethics by traditional healers. The study puts in perspective the ethical issues of
competence, dealing with minor children and confidentiality. Some of the challenges associated
with collaboration between traditional healing and the Western health care system are highlighted
by the traditional healers. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Health Promotion & Education is the property of Routledge

Sodi, T. and O. Bojuwoye (2011). "Cultural Embeddedness of Health, Illness and Healing: Prospects for
Integrating Indigenous and Western Healing Practices." Journal of Psychology in Africa 21(3): 349-356.
Culture influences conceptualizations about illness, health and healthcare. In this article we argue
that Western-oriented health care models have limited success when applied to health conditions of
people of non-Western cultures and contend that culture is an important factor in health, illness and
healing. We present two cultural modes of illness and healing to illustrate that many health
conditions are meaningful and can be effectively managed with consideration of the cultural
contexts of the communities concerned. We illustrate, by case examples, how these cultural
conceptualisations influence the treatment of illness in three different cultural settings. In addition,
we identify some of the key challenges to integrating traditional healing into counselling and
psychotherapy. Integration of different cultural healthcare models is a best practice in
comprehensive context sensitive delivery of healthcare. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Psychology in Africa is the property of Taylor & Francis Ltd

Shrubsole, N. D. (2011). "The Sun Dance and the Gustafsen Lake Standoff: Healing Through Resistance
and the Danger of Dismissing Religion." International Indigenous Policy Journal 2(3): 1-17.
The revitalization and renewal of traditional indigenous spiritual practices have produced new forms
of indigenous religiosity rooted in experience, contact and combination. This paper examines the
contemporary Sun Dance, a traditional healing ritual that seeks to address pain and sickness in
indigenous communities through religious practice. For some Sun Dancers in both the United
States and Canada who seek freedom for indigenous peoples through radical political activism, the
Sun Dance has provided courage, validity and deeper meaning in their endeavours. However, when
a highly politicized form of the ritual emerged in the non-traditional region of the British Columbia
interior at Gustafsen Lake, it led the media, the state, and local elected First Nations leadership to
dismiss the ritual as fraudulent. As demonstrated below, a failure to protect sacred sites and
ceremonies and to understand the embodied spiritualities that accompany them can lead to
violence between religious communities and the state. [ABSTRACT FROM AUTHOR]
Copyright of International Indigenous Policy Journal is the property of Scholarship@Western

Robbins, J. A. and J. Dewar (2011). "Traditional Indigenous Approaches to Healing and the modern
welfare of Traditional Knowledge, Spirituality and Lands: A critical reflection on practices and policies taken
from the Canadian Indigenous Example." International Indigenous Policy Journal 2(3): 1-17.
In order for traditional knowledge to be maintained and to develop, it has to be practiced. Traditional
healing provides a vehicle for this to occur. In Canada, the spiritual revitalization of Indigenous
communities and individuals often involves the use numerous components of traditional healing.
These elements are reflected most clearly at the grassroots level, however, current Indigenous
programs delivered by Indigenous and governmental agencies have made some accommodating
efforts as well. Perhaps most importantly, traditional knowledge and Indigenous spirituality hinges

103
 on the maintenance and renewal of relationships to the land. Indigenous land bases and the
environment as a whole remain vitally important to the practice of traditional healing. A focus on
Indigenous healing, when discussing Indigenous knowledge systems and spirituality, is paramount
today due to the large scale suppression of Indigenous cultural expressions during the process of
colonization. With respect to policy, there appears to be a historical progression of perception or
attitude towards Indigenous traditional healing in Canada from one of disfavour to one favour. There
are nevertheless continuing challenges for traditional healing. Mainstream perceptions and
subsequent policy implementations sometimes still reflect attitudes that were formulated during the
decline of traditional healing practice during colonization processes. As a consequence the ability
for particular communities to maintain and use their specific understandings of Indigenous
knowledge continues encounter obstacles. Indigenous Knowledge systems are living entities and
not relics of the past. Today, these knowledge systems are still greatly being applied to help
Indigenous communities and Indigenous people recover from intergenerational pain and suffering
endured during the colonization process. Future policy development and implementation should aim
to support Indigenous peoples and communities when they decide to learn about, maintain and
build upon the knowledge amassed by their ancestors. [ABSTRACT FROM AUTHOR]
Copyright of International Indigenous Policy Journal is the property of Scholarship@Western

McIlroy, E. C. (2011). "One Half Living for Two: Cross-Cultural Paradigms of Twinship and Twin Loss."
Omega: Journal of Death & Dying 64(1): 1-13.
Many indigenous African religions, specifically that of the Yoruba of Nigeria, the Bamana and
Malinke of Mali, and the Nuer of southern Sudan, are characterized by a system of spiritual beliefs
surrounding the life and death of twins. Separation by death poses an extreme threat to the soul(s)
of twins, and many rituals and customs designed to sustain the spirit of surviving twins are widely
practiced. Despite twin loss being overlooked in Western psychological studies of grief, recent
research and in-depth interviews of bereaved twins clearly identifies the unique nature of losing a
twin, and the importance of acknowledging this distinction in the surviving twin's ability to cope with
the death. The spiritual practices of the Yoruba, Bamana, Malinke, and Nuer are conducive to
dealing with the specific nature of twin loss. They take into account the uniqueness of the twinship
experience, and provide material for reflection on healing approaches outside the traditional
parameters of psychology. Reprinted by permission of the publisher.

Keightley, M., et al. (2011). "From health care to home community: An Aboriginal community-based ABI
transition strategy." Brain Injury 25(2): 142-152.
Primary objective: To explore the barriers and enablers surrounding the transition from health care
to home community settings for Aboriginal clients recovering from acquired brain injuries (ABI) in
northwestern Ontario. Research design: Participatory research design using qualitative methods.
Methods: Focus groups conducted with clients with ABI, their caregivers and hospital and
community health-care workers. The Framework Method of analysis was used to uncover emerging
themes. Findings: Six main categories emerged: ABI diagnosis accuracy, acute service delivery
and hospital care, transition from hospital to homecare services, transition from hospital to
community services, participant suggestions to improve service delivery and transition, and views
on traditional healing methods during recovery. Discussion: A lack of awareness, education and
resources were acknowledged as key challenges to successful transitioning by clients and
healthcare providers. Geographical isolation of the communities was highlighted as a barrier to
accessibility of services and programmes, but the community was also regarded as an important
source of social support. The development of educational and screening tools and needs
assessments of remote communities were identified to be strategies that may improve transitions.
Conclusions: Findings demonstrate that the structure of rehabilitation and discharge processes for
Aboriginal clients living on reserves or in remote communities are of great concern and warrants
further research. [ABSTRACT FROM AUTHOR]
Copyright of Brain Injury is the property of Taylor & Francis Ltd

104
Hirch, M. (2011). "Self-Determination in Indigenous Health: A Comprehensive Perspective." Fourth World
Journal 10(2): 1-30.
Indigenous health disparities are devastating. Indigenous health research has focused mainly on
biomedical approaches. Prevailing evidence indicates that models that integrate concepts of
biomedical care and traditional healing are better suited to improve health outcomes among
Indigenous groups. In this article the author focuses on holistic approaches to health as initiated by
self-determined indigenous health movements. The paper suggests comprehensive frameworks to
tackle Indigenous health issues in their full complexity. Frameworks that take into consideration a
combination of social, cultural, economic, environmental and political factors to influence health
status. The author also discusses traditional medicine and self-determination in the U.S. system,
recommends international policy and points to future action and research that may remedy deficits
in indigenous health. [ABSTRACT FROM AUTHOR]
Copyright of Fourth World Journal is the property of Center for World Indigenous Studies

Goins, R. T., et al. (2011). "Adult Caregiving Among American Indians: The Role of Cultural Factors."
Gerontologist 51(3): 310-320.
Purpose: With a sample of American Indian adults, we estimated the prevalence of adult caregiving,
assessed the demographic and cultural profile of caregivers, and examined the association
between cultural factors and being a caregiver. This is the first such study conducted with American
Indians. Design and Methods: Data came from a cross-sectional study of 5,207 American Indian
adults residing on 2 closely related Lakota Sioux reservations in the Northern Plains and one
American Indian community in the Southwest. Cultural factors included measures of cultural identity
and traditional healing practices. Results: Seventeen percent of our sample reported being
caregivers. In both the Northern Plains and Southwest, caregiving was positively correlated with
younger age, being a woman, larger household size, attending and participating in Native events,
and endorsement of traditional healing practices. In both regions, attendance and participation in
Native events and engagement in traditional healing practices were associated with increased odds
of caregiving after adjusting for covariates. Only in the Northern Plains did we find that speaking
some Native language at home was associated with increased odds of being a caregiver.
Examination of interaction terms indicated some sex differences in the association between cultural
factors and caregiving in the Northern Plains but not in the Southwest. Implications: Our findings
indicate that greater cultural identity and engagement in traditional healing practices are related to
caregiving in American Indian populations. Caregiving research, intervention efforts, and caregiving
programs and services in Native communities should pay special attention to the dynamics of
culture and caregiving. [ABSTRACT FROM PUBLISHER]
Copyright of Gerontologist is the property of Oxford University Press / USA

Cheikhyoussef, A., et al. (2011). "Ethnobotanical study of indigenous knowledge on medicinal plant use by
traditional healers in Oshikoto region, Namibia." Journal of Ethnobiology & Ethnomedicine 7(1): 10-20.
Background: The objective of this study was to establish a regional profile of the indigenous
knowledge system (IKS) for medicinal plant use and cultural practices associated with the healing
process of these plants by traditional healers in the Oshikoto region, Namibia. Methods: An
ethnobotanical survey was undertaken to collect information from traditional healers during
September and October 2008. Data was collected through the use of questionnaires and personal
interviews during field trips in the ten constituencies of the Oshikoto region. A total of 47
respondents were interviewed with most of them aged 66 and above. Results: The traditional
healers in Oshikoto region use 61 medicinal plant species that belong to 25 families for the
treatment of various diseases and disorders with the highest number of species being used for
mental diseases followed by skin infection and external injuries. Trees (28 species) were found to
be the most used plants followed by herbs (15 species), shrubs (10 species) and climbers (4
species). The average of the informant consensus factor (FIC) value for all ailment categories was
0.75. High FIC values were obtained for Pergularia daemia, and Tragia okanyua, which were
reported to treat weakness and dizziness problems, snake bite, swelling and cardiovascular
problems indicating that these species traditionally used to treat these ailments are worth examining

105
 for bioactive compounds. Conclusions: The traditional healers in Oshikoto possess rich ethno-
pharmacological knowledge. This study allows for identifying many high value medicinal plant
species, indicating high potential for economic development through sustainable collection of these
medicinal plants. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Ethnobiology & Ethnomedicine is the property of BioMed Central

Ayam, V. S. (2011). "ALLIUM HOOKERI, Thw. Enum. A LESSER KNOWN TERRESTRIAL PERENNIAL
HERB USED AS FOOD AND ITS ETHNOBOTANICAL RELEVANCE IN MANIPUR." African Journal of
Food, Agriculture, Nutrition & Development 11(6): 5389-5412.
Manipur, one of the north-eastern states of India, is rich in plant diversity and the natives of Manipur
have ethnobotanical and traditional knowledge of plants. The rich traditional knowledge of plants is
the outcome of a number of hit and trial selections of plants from the wilderness, for consumption
and traditional healing of various ailments. In spite of the risk of selection, the diverse food plants
provide the required nutrient supplements; as a result deficiency or malnutrition related diseases
were uncommon with the Manipuris. Almost all the world renowned sportspersons of Manipur come
from poor families who depend on the traditional and indigenous food plants. Many of the plants act
as important nutraceuticals, possessing the medicinal properties. Today, due to over exploitation
and under production of indigenous food plants, the lifestyles of the people are changed and they
prefer 'junk foods'. Subsequently, the health of the people is deteriorating as the
indigenous/traditional food plants are neglected at large. The plant is used as spice/condiment in
dry or in fresh form in every household in almost all the traditional dishes. It acts as a good
supplementary food, providing food security at the household level and help at the time of food
crisis. The cultivation of this wild plant (now cultivated to a limited extent) not only generates income
for the growers but also helps in the conservation of the plants and their germplasm. In spite of the
immense use, Allium hookeri cultivation and its preservation has been decreased due to lack of
research-based information of the plant, and due to the concept that wild/traditional plants are poor
in nutrition and meant only for the poor. Moreover, agriculturalists and farmers take interest in the
cultivation of only the high yielding few cash crops and vegetables. From the result of biochemical
analyses, the field survey report and the information from literature, it is known that the plant is fit
for consumption and has ethnobotanical relevance. The result of the survey in the urban markets
and the rural vendors shows that Allium hookeri, Thw. Enum. is of high socio-economical relevance.
[ABSTRACT FROM AUTHOR]
Copyright of African Journal of Food, Agriculture, Nutrition & Development is the property of Rural
Outreach Programme

Abbo, C. (2011). "Profiles and outcome of traditional healing practices for severe mental illnesses in two
districts of Eastern Uganda." Global Health Action 4(1): 1-N.PAG.
Background: The WHO estimates that more than 80% of African populations attend traditional
healers for health reasons and that 40%60% of these have some kind of mental illness. However,
little is known about the profiles and outcome of this traditional approach to treatment. Objective:
The purpose of this study was to describe the profiles and outcome of traditional healing practices
for severe mental illnesses in Jinja and Iganga districts in the Busoga region of Eastern Uganda.
Methods: Four studies were conducted. Study I used focus group discussions (FGDs) with case
vignettes with local community members and traditional healers to explore the lay concepts of
psychosis. Studies II and III concerned a cross-sectional survey of patients above 18 years at the
traditional healer's shrines and study IV was made on a prospective cohort of patients diagnosed
with psychosis in study III. Manual content analysis was used in study I; quantitative data in studies
II, III, and IV were analyzed at univariate, bivariate, and multivariate levels to determine the
association between psychological distress and socio-demographic factors; for study IV, factors
associated with outcome were analyzed. One-way ANOVA for independent samples was the
analysis used in Study IV. Results: The community gave indigenous names to psychoses (mania,
schizophrenia, and psychotic depression) and had multiple explanatory models for them. Thus
multiple solutions for these problems were sought. Of the 387 respondents, the prevalence of
psychological distress was 65.1%, where 60.2% had diagnosable current mental illness, and 16.3%

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 had had one disorder in their lifetime. Over 80% of patients with psychosis used both biomedical
and traditional healing systems. Those who combined these two systems seemed to have a better
outcome. All the symptom scales showed a percentage reduction of more than 20% at the 3- and 6-
month follow-ups. Conclusion: Traditional healers shoulder a large burden of care of patients with
mental health problems. This calls for all those who share the goal of improving the mental health of
individuals to engage with traditional healers. [ABSTRACT FROM AUTHOR]
Copyright of Global Health Action is the property of Taylor & Francis Ltd

Walker, R., et al. (2010). "Achieving Cultural Integration in Health Services: Design of Comprehensive
Hospital Model for Traditional Healing, Medicines, Foods and Supports." Journal of Aboriginal Health 6(1):
58-69.
Genuine cross–cultural competency in health requires the effective integration of traditional and
contemporary knowledge and practices. This paper outlines an analytical framework that assists
patients/clients, providers, administrators, and policy–makers with an enhanced ability to make
appropriate choices, and to find pathways to true healing while ensuring that the required care is
competently, safely and successfully provided. Examples presented are primarily based on
experience of the Sioux Lookout Meno Ya Win Health Centre (SLMHC), which serves a diverse,
primarily Anishinabe population living in 32 Northern Ontario communities spread over 385,000 sq.
km. SLMHC has a specific mandate, among Ontario hospitals, to provide a broad set of services
that address the health and cultural needs of a largely Aboriginal population. We will outline our
journey to date towards the design and early stages of implementation of our comprehensive
minoyawin1 model of care. This includes an evaluation of the initial outcomes. This model focuses
on cross–cultural integration in five key aspects of all of our services.Odabidamageg (governance
and leadership),Wiichi'iwewin (patient and client supports), Andaw'iwewin (traditional healing
practices), Mashkiki (traditional medicines), Miichim (traditional foods), The paper outlines a
continuum of program development and implementation that has allowed core elements of our
programming to be effectively integrated into the fabric of all that we do. Outcomes to date are
identified, and potentially transferable practices are identified. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Aboriginal Health is the property of National Aboriginal Health Organization (NAHO)

Trimble, J. E. (2010). "The Virtues of Cultural Resonance, Competence, and Relational Collaboration With
Native American Indian Communities: A Synthesis of the Counseling and Psychotherapy Literature."
Discussion of Psychotherapy and Traditional Healing for American Indians: Exploring the Prospects for
Therapeutic Integration, by J. P. Gone 38(2): 243-256.
The article extends the scholarship, observations, and recommendations provided in Joseph
Gone's article, “Psychotherapy and Traditional Healing for American Indians: Prospects for
Therapeutic Integration” (2010 [this issue]). The overarching thesis is that for many Indian and
Native clients, interpersonal and interethnic problems can emerge when a counselor's lack of
culturally resonant experience and knowledge, deeply held stereotypes, and preconceived notions
interfere with the counseling relationship and impede counseling effectiveness. A brief synthesis of
the counseling literature themes suggests that there is ample evidence that by using particular
culturally resonant techniques, counselors can promote client trust, rapport, and cultural empathy
and improve the counselor-client relationship, both in general and with American Indian and Alaska
Native clients specifically. Topics consistent with Joseph Gone's main thesis also are explored that
relate to spiritual healing and other counseling considerations involving relational collaborations with
Indian and Native communities. Information provided in this article is focused on helping to
stimulate effective cross-cultural contacts between mental health counselors and Native American
Indians. Reprinted by permission of the publisher.

Teklemariam, A. A. (2010). "Ethical Issues in the Abyssinian Customary Practices and Attitudes Towards
Persons with Mental or Physical Challenges." Western Journal of Black Studies 34(1): 36-42.
The theoretical framework of this article is based on the United Nations Universal Declaration on
Human Rights. Research findings from literature review, interviews, and observations showed that
1,150,000 mentally or physically challenged Abyssinians (Eritreans and Ethiopians) are exposed to

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 discriminatory cultural practices, negative attitudes and neglect. The main factors influencing those
practices and attitudes seem to have emanated from economic realities, religious influence, political
conditions, and customary beliefs. According to the Abyssinians, disabilities are caused by the
intervention of evil spirits, poverty, breaking a taboo, witchcraft, or parental sin. The traditional
methods for healing persons with disabilities include indigenous healing, witchcraft, divine
intervention, medical care, and family care. The conditions of Abyssinians with mental or physical
challenges require attention by the political, educational and religious leaders, and the society at
large. Although further research should be undertaken for a better and extensive understanding, the
finding of this study showed that most Abyssinians with disabilities are not accorded their basic
human rights. Indeed they are considered "ghodelo ", meaning unfulfilled human beings, which is
ethically, politically and religiously unacceptable. [ABSTRACT FROM AUTHOR]
Copyright of Western Journal of Black Studies is the property of Washington State University Press

Solway, S. (2010). "Aboriginal program part of success story." Alberta Sweetgrass 17(3): 8-8.
The article offers information on the Stan Daniels Healing Centre, an Aboriginal-based organization
that implements traditional culture on the road healing in Edmonton, Alberta.

Skye, A. D. (2010). "Aboriginal Midwifery: A Model for Change." Journal of Aboriginal Health 6(1): 28-37.
This paper will discuss indigenous knowledge and epistemologies of health and well–being as
essential practices to improving the health status of Aboriginal communities. These methods will be
illustrated through the practice of Aboriginal midwifery and birthing practices currently being
revitalized in Aboriginal communities. Indigenous knowledge of health, well–being, medicine, and
healing practices have historically sustained the health and well–being of Aboriginal communities
for centuries pre–contact. However, these traditional epistemologies of health and healing have
been eroded through centuries of colonial oppression and the imposition of western scientific
methodologies and legislation. Through decades of acculturation, much of the traditional knowledge
of health, medicine and healing has been lost. However, a recent resurgence of traditional
Aboriginal midwifery has occurred in an effort to retain, revive and restore the indigenous
knowledge of Aboriginal communities. The revival of traditional Aboriginal midwifery has resulted in
the development of Aboriginal birthing centres that blend traditional knowledge, medicine and
healing practices with contemporary medical services, to provide culturally significant maternal care
services for Aboriginal women and families. Currently, there are Aboriginal birthing centres and
services in, Nunavut, Quebec and Ontario. The high quality of community–based maternal care,
access to culturally significant health services – utilizing traditional medicine and employing
traditionally trained Aboriginal midwives has shown improved outcomes, impacting community
healing, cultural revival, and community capacity building. The traditional methodologies employed
by Aboriginal birthing centres will be detailed to exemplify the significance of indigenous knowledge
and epistemologies of health in providing improved health care services to Aboriginal communities.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Aboriginal Health is the property of National Aboriginal Health Organization (NAHO)

Rich, G. J. (2010). "Integrating contemporary and traditional healing practices in Belize." Shaman 18(1-2):
109-130.

Puchala, C., et al. (2010). "Using traditional spirituality to reduce domestic violence within aboriginal
communities." Journal of alternative and complementary medicine (New York, N.Y.) 16(1): 89-96.
Objectives: We report the results of involving traditional healing elders (THE) in the clinical care of
aboriginal families who were involved in domestic violence in the context of a clinical case series of
referrals made for domestic violence.; Methods: Psychiatric consultations were requested from
senior author L.M.M. for 113 aboriginal individuals involved with domestic violence as recipients or
perpetrators (or both) between July 2005 and October 2008. As part of their clinical care, all were
encouraged to meet with a THE, with 69 agreeing to do so. The My Medical Outcomes Profile 2
scale was being used as a clinical instrument to document effectiveness. Elders used traditional
cultural stories and aboriginal spirituality with individuals, couples, and families to transform the

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 conditions underlying domestic violence.; Results: For those people who met with the THE, a
statistically significant change (p < 0.0001) occurred in symptom severity from baseline to final
interview of 4.6-1.52 on a scale of 0-6. The most common presenting symptom was being beaten
(39 people), followed by drinking (37 people), drugs (13 people), grudges and anger (12 people),
sadness (9 people), hates self (8 people), fear (7 people), sleep problems (6 people), anxiety (5
people), and lost spirituality (2 people). Each person chose two primary symptoms to rate.;
Conclusions: Including elders in the care of people who are the recipients of domestic violence is
effective. We speculate that it helps by providing traditional stories about relationships and roles
that do not include violence. Spiritual approaches within aboriginal communities may be more
effective than more secular, clinical approaches. Research is indicated to compare elder-based
interventions with conventional clinical care.

Oulanova, O. and R. Moodley (2010). "Navigating Two Worlds: Experiences of Counsellors Who Integrate
Aboriginal Traditional Healing Practices." Navigant deux mondes : Les expériences de conseillers qui
intègrent les pratiques traditionnelles de guérison Autochtone. 44(4): 346-362.
The use of traditional healing among Canadian Aboriginal communities has experienced a revival,
and the therapeutic benefits of these practices have received much research attention. An
argument is repeatedly made for incorporating indigenous healing into clinical interventions, yet
recommendations on how this may be accomplished are lacking. The present study aimed to
address this limitation. We interviewed 9 mental health professionals who routinely employ both
Western psychological interventions and Aboriginal traditional healing practices. Grounded theory
data analysis identified 4 core themes and led to a model that illustrates participants' integrative
efforts. Implications for counsellors working with Aboriginal clients are addressed. (English)
[ABSTRACT FROM AUTHOR]
Les pratiques traditionnelles de guérison refont surface dans les communautés Autoch-tones du Canada et
les bénéfices thérapeutiques de ces pratiques ont déjà fait l'objet de plusieurs études. Malgré les
suggestions répétées d'intégrer les pratiques de guérison traditionnelles en pratique clinique, il
n'existe pas de lignes directrices pour guider ce processus. Cette étude vise la lacune. Nous avons
interviewé 9 praticiens en santé mentale qui intègrent des pratiques traditionnelles de guérison
Autochtone dans leur pratique psychologique. En analysant les données selon la théorie à base
empirique, nous avons identifié 4 thèmes principaux et élaboré un modèle qui illustre comment les
participants arrivent à cette intégration. Les implications pour les conseillers qui travaillent avec des
clients Autochtones sont discutées. (French) [ABSTRACT FROM AUTHOR]

Onyeneho, N. G. and J. N. Chukwu (2010). "Traditional healers and tuberculosis control in southern
Nigeria." International quarterly of community health education 31(2): 187-202.
Traditional healers (THs) co-exist with orthodox medicine and offer options for the sick, especially
cases with perceived supernatural causes. This study examined the role and capability of THs in
the national tuberculosis control effort. Seventeen community leaders (CLs) and 20 THs were
interviewed. Prolonged cough constituted one of the common health problems taken to THs in the
communities studied. The THs manage such cases with herbs and are not inclined to referring
cases to the orthodox health care facility because of the confidence in their ability to handle the
cases which result from supernatural causes. The CLs attest to the acceptability of the THs in the
communities, which they attribute to the efficacy of the traditional healing, uncomplicated treatment
process, cause of the prolonged cough, as well as cost and secrecy. THs can be educated to make
prompt referral of cases to Directly Observed Treatment Short-course (DOTS) clinics for prompt
diagnosis and appropriate treatment.

Mundel, E. and G. E. Chapman (2010). "A decolonizing approach to health promotion in Canada: the case
of the Urban Aboriginal Community Kitchen Garden Project." Health Promotion International 25(2): 166-
173.
Aboriginal people in Canada suffer ill-health at much higher rates compared with the rest of the
population. A key challenge is the disjuncture between the dominant biomedical approach to health
in Canada and the holistic and integrative understandings of and approaches to health in many

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 Aboriginal cultures. More fundamentally, colonization is at the root of the health challenges faced by
this population. Thus, effective approaches to health promotion with Aboriginal people will require
decolonizing practices. In this paper, we look at one case study of a health promotion project, the
Urban Aboriginal Community Kitchen Garden Project in Vancouver, Canada, which, guided by the
teachings of the Medicine Wheel, aims to provide culturally appropriate health promotion. By
drawing on Aboriginal approaches to healing, acknowledging the legacy of colonization and
providing a context for cultural celebration, we suggest that the project can be seen as an example
of what decolonizing health promotion could look like. Further, we suggest that a decolonizing
approach to health promotion has the potential to address immediate needs while simultaneously
beginning to address underlying causes of Aboriginal health inequities. [ABSTRACT FROM
PUBLISHER]
Copyright of Health Promotion International is the property of Oxford University Press / USA

Moodley, R. and P. Sutherland (2010). "Psychic retreats in other places: Clients who seek healing with
traditional healers and psychotherapists." Counselling Psychology Quarterly 23(3): 267-282.
Since the beginning of time, people have been using a range of healing practices to resolve health
and mental health concerns. Among these are the traditional healing practices which appear to be
growing among immigrant communities in the West, for example, Yoga, Ayurveda, Astrology,
Voodoo, Santeria; and, the newer forms, viz., Maat, Morita therapy, Naikan therapy, and many
others. These indigenous healing methods seem to address some of the many shortcomings of
conventional health care and are practiced in conjunction with, and at times in the place of, modern
Western forms. It seems that including two different health care modalities is possible since
competing and contradictory cures can be held alongside each other without creating conflict in the
client. This paper discusses traditional and cultural healers and healing in non-Western countries
and those practices that are engaged with in the diaspora. The paper also considers the use of
traditional healing alongside Western counselling and psychotherapy-dual interventions. Finally, the
paper explores several strategies that counsellors could undertake when working with ethnic
minority clients, particularly those clients who also enter into dual relationships with traditional
healers. [ABSTRACT FROM AUTHOR]
Copyright of Counselling Psychology Quarterly is the property of Routledge

Mohatt, G. V. (2010). "Moving Toward an Indigenous Psychotherapy." Discussion of Psychotherapy and

Traditional Healing for American Indians: Exploring the Prospects for Therapeutic Integration, by J. P.
Gone 38(2): 236-242.
A commentary on an article by Joseph p. Gone that appears in this issue on pp. 166–235. In his
article, Gone explores the potential of integrating traditional healing and psychotherapy. The writer
commends Gone's thorough and compassionate research with Native American healers before
addressing several issues that are critical in order to make progress toward a theory for an
indigenous approach to psychotherapy and counseling.

Martin-Hill, D. (2010). "Traditional Medicine." Journal of Aboriginal Health 6(1): 2-3.

An introduction to the journal is presented in which the editor discusses various articles which
include "Contemporary Perceptions of Health from an Indigenous (Plains Cree) Perspective," by
Holly Graham and Lynnette Leeseberg Stamler, "Traditional Anishinabe Healing in a Clinical
Setting: The Development of an Aboriginal Interdisciplinary Approach to Community-based
Aboriginal Mental Health Care," by Marion Maar and Marjory Shawande, and "Aboriginal Midwifery:
A Model for Change," by Amber Skye.

Maar, M. A. and M. Shawande (2010). "Traditional Anishinabe Healing in a Clinical Setting." Journal of
Aboriginal Health 6(1): 18-27.
Traditional medicine has been practiced by Aboriginal people for thousands of years at the
community level. It is still practiced today outside of the mainstream health system by many
Aboriginal people. However, providing this type of care in a clinical, health centre setting and in co–
operation with western treatment methods is new, and requires a merging of traditional Aboriginal

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 and western medical world views in order to develop protocols for service delivery that ensure the
integrity of both systems. The groundwork required to ensure the safety of clients, providers, and
organizations within the new integrated system is still largely undocumented. To address this gap,
we studied factors that support the successful integration of traditional Aboriginal healing and
western mental health care approaches, and document the experiences of clients and providers. To
accomplish this we contextualize 10 years of experience of traditional healing services development
with in–depth interviews and focus groups with 17 community service providers and 23 clients. We
found that the development of traditional healing protocols, inter–professional education for
providers and community members and a focus on client access to traditional Anishinabe health
services provide the basis for the integration of western and traditional healing practices in the
model under study. Our findings show integrated care resulted in positive experiences for clients
and providers. We conclude that traditional healing approaches can be successfully integrated with
clinical mental health services. Further research is necessary to improve our understanding of client
experiences with this integrated approach and the impact on wholistic health and well–being.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Aboriginal Health is the property of National Aboriginal Health Organization (NAHO)

Iralu, J., et al. (2010). "Risk Factors for HIV Disease Progression in a Rural Southwest American Indian
Population." Public Health Reports 125: 43-50.
Objectives. Risk factors for human immunodeficiency virus (HIV) disease progression among
American Indians (AIs) have been poorly characterized. We assessed the impact of socioeconomic
factors and use of traditional healing on HIV disease progression in a rural Al community. Methods.
From January 2004 through December 2006, we interviewed 36 HIV-positive Als regarding their
socioeconomic status, incarceration, and use of traditional healing. We also collected chart-
abstracted adherence and substance-abuse data. Through bivariate analysis, we compared these
factors with the CD4-ceIl counts and log HIV-1 viral loads (VLs). Using a simple regression model,
we assessed interactions between the significant associations and the outcome. Results.
Participant characteristics included being male (58.3%), being transgender (13.9%), having ever
been incarcerated (63.9%), having a household income of <$1,000/month (41.7%), being
unemployed (61.1%), being diagnosed with alcohol abuse (50.0%), and using traditional medicine
(27.8%) in the last 12 months. Higher VLs were associated with recent incarceration (p<0.05),
household income of <$1,000/month (p<0.05), and provider-assessed alcohol. abuse (p<0.05). We
found an interaction between incarceration and alcohol abuse, and alcohol abuse was the factor
more strongly associated with higher VLs. A lower CD4 count was associated with recent
incarceration (p<0.05) and use of traditional medicine (p<0.05). Conclusions. Alcohol abuse is an
important contributor to HIV disease progression, and participants with lower CD4 counts were
more likely to use traditional medicine. HIV care among this rural Al population should focus on
addressing alcohol abuse and other socioeconomic risk factors and promote collaboration between
Western medical and Navajo traditional practitioners. [ABSTRACT FROM AUTHOR]
Copyright of Public Health Reports is the property of Sage Publications Inc.

Hoogasian, R. and R. Lijtmaer (2010). "Integrating Curanderismo into counselling and psychotherapy."
Counselling Psychology Quarterly 23(3): 297-307.
The use of ceremonies, characteristic of many Indigenous healing systems, is an area from which
Western psychotherapy still has much to gain. The purpose of this paper is to support the potential
for integrating the Indigenous practice of Curanderismo, Mexican traditional healing, into Western
psychotherapy by examining three areas of similarity. Throughout each area of similarity, the
psychotherapeutic qualities of ceremonial intervention will be explained using research from both
Western psychotherapy and Curanderismo. Finally, four processes from Mexican traditional healing
and Western psychotherapy will be compared across these areas of similarity to further illustrate
the potential for integration. [ABSTRACT FROM AUTHOR]

Gone, J. P. (2010). "Psychotherapy and Traditional Healing for American Indians: Exploring the Prospects
for Therapeutic Integration." Counseling Psychologist 38(2): 166-235.

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 Multicultural advocates within professional psychology routinely call for “culturally competent”
counseling interventions. Such advocates frequently cite and celebrate traditional healing practices
as an important resource for developing novel integrative forms of psychotherapy that are
distinctively tailored for diverse populations. Despite this interest, substantive descriptions of
specific forms of traditional healing vis-à-vis psychotherapy have appeared infrequently in the
psychology literature. This article explores the prospects for therapeutic integration between
American Indian traditional healing and contemporary psychotherapy. Systematic elucidation of
historical Gros Ventre healing tradition and Eduardo Duran's (2006) culture-specific psychotherapy
for American Indians affords nuanced comparison of distinctive therapeutic paradigms. Such
comparison reveals significant convergences as well as divergences between these therapeutic
traditions, rendering integration efforts and their evaluation extremely complex. Multicultural
professional psychology would benefit from collaborative efforts undertaken with community
partners, as interventions developed in this manner are most likely to effectively integrate non-
Western healing traditions and modern psychotherapy. Reprinted by permission of the publisher.

Cherubini, L., et al. (2010). "A grounded theory of new Aboriginal teachers' perceptions: the cultural
attributions of Medicine Wheel Teachings." Teachers & Teaching 16(5): 545-557.
The stress and anxiety of new teachers is a pervasive problem that impacts upon teacher
preparation and retention. Although new mainstream teacher concerns and experiences have been
readily discussed in the literature, the same attention has not been invested for new Aboriginal
teachers. In Ontario, Canada, in excess of 60% of the Aboriginal population live off-reserve and
reside in urban communities. Well over 50,000 Aboriginal students attend publicly funded
kindergarten to Grade 12 schools that are governed by the Ontario Ministry of Education. There is a
growing socio-political awareness that Aboriginal epistemologies are distinct from colonial
paradigms, and that Aboriginal knowledge has been dismally underrepresented in Ontario schools.
The intent of the Ministry of Education's creation of the Ontario Aboriginal Education Office (2007) is
to remedy the chronic shortage of Aboriginal teachers and in the process offer professional support
to new teachers as an incentive to keep them in the profession. It has been suggested that teaching
Aboriginal languages and socio-historical values to Aboriginal students is integral to their self-
identity as Aboriginal peoples. The purpose of this research was to examine new Aboriginal
teachers' thoughts and experiences during their induction into the profession and to articulate a
descriptive theory of these perceptions. This grounded theory study employed a volunteer and
purposive sampling that included six new Aboriginal teacher participants. Analysis of the data
resulted in a grounded theory of participants' experiences that were rooted in the cultural
attributions of Medicine Wheel Teachings. The three categories grounded in the data include 'sense
of vulnerability', 'commitment to students', and 'identity formation'. These represent the first stage of
participants' reflections as novice teachers. In the subsequent stage, identified as 'Introspective
analysis,' participants' innate beliefs and traditional values were embedded in healing and
spirituality. The paper discusses how the grounded theory saturated the categories and properties
of the two developmental stages and represented a means of new Aboriginal teachers' sense of
experience in a culturally responsive context. [ABSTRACT FROM AUTHOR]

(2010). "Dissertations / Thèses." Academic Dissertations and Doctoral Theses. 27(2): 425-426.
The article presents various academic dissertations and doctoral theses on Canadian medical
history topics including "A Place to Call Home: A Comparison of the Development of State Funded
Institutional Care for the Indigent Aged in Nineteenth Century Nova Scotia and Ontario," by Cheryl
Lee Des Roches, "Understanding Indigenous Canadian Traditional Health and Healing," by Louis
Paul (Gus) Hill, and "'Madwomen' in Quebec: An Analysis of the Recurring Themes in the Reasons
for Women’s Committal to Beauport, 1894-1940," by Mary Glennon Okin.

(2010). "REDUCTION OF FAMILY VIOLENCE IN ABORIGINAL COMMUNITIES: A SYSTEMATIC

REVIEW OF INTERVENTIONS AND APPROACHES." Pimatisiwin: A Journal of Aboriginal & Indigenous
Community Health 8(2): 35-60.

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 Many efforts to reduce family violence are documented in the published literature. We conducted a
systematic review of interventions intended to prevent family violence in Aboriginal communities.
We retrieved studies published up to October 2009; 506 papers included one systematic review,
two randomized controlled trials, and fourteen nonrandomized studies or reviews. Two reviews
discussed interventions relevant to primary prevention (reducing the risk factors for family violence),
including parenting, role modelling, and active participation. More studies addressed secondary
prevention (where risk factors exist, reducing outbreaks of violence) such as restriction on the
trading hours for take away alcohol and home visiting programs for high risk families. Examples of
tertiary prevention (preventing recurrence) include traditional healing circles and group counselling.
Most studies contributed a low level of evidence. [ABSTRACT FROM AUTHOR]
Copyright of Pimatisiwin: A Journal of Aboriginal & Indigenous Community Health is the property of Te Rau
Ora

(2010). "Presentation Abstracts." Counselling Psychology Quarterly 23(3): 309-341.

The article presents several abstracts on counseling psychology including one on traditional healing
and holistic intervention, one on collaborative healing practices and one on Islamic spirituality and
tradition.

Thompson, I. (2009). "Thunder Bay teacher's aide crosses a cultural line." Windspeaker 27(4): 9-9.
The article focuses on reactions of several people for the haircut from the head of an aboriginal boy
by a teacher in Thunder Bay, Ontario on April 16, 2009. Traditional healing coordinator Teresa
Magiskan states that the length and the style of hair can be symbolic in the aboriginal culture and
cutting someone's hair is the worst thing to do. Spiritual teacher Ron Indian-Mandamin thinks that
the information about the traditional role of hair in the aboriginal culture is not available in books.

Stewarta, S. L. (2009). "One Indigenous Academic's Evolution: A Personal Narrative of Native Health
Research and Competing Ways of Knowing." First Peoples Child & Family Review 4(1): 57-65.
Indigenous health research should reflect the needs and benefits of the participants and their
community as well as academic and practitioner interests. The research relationship can be viewed
as co-constructed by researchers, participants, and communities, but this nature often goes
unrecognized because it is confined by the limits of Western epistemology. Dominant Western
knowledge systems assume an objective reality or truth that does not support multiple or subjective
realities, especially knowledge in which culture or context is important, such as in Indigenous ways
of knowing. Alternatives and critiques of the current academic system of research could come from
Native conceptualizations and philosophies, such as Indigenous ways of knowing and Indigenous
protocols, which are increasingly becoming more prominent both Native and non-Native societies.
This paper contains a narrative account by an Indigenous researcher of her personal experience of
the significant events of her doctoral research, which examined the narratives of Native Canadian
counselors' understanding of traditional and contemporary mental health and healing. As a result of
this narrative, it is understood that research with Indigenous communities requires a different
paradigm than has been historically offered by academic researchers. Research methodologies
employed in Native contexts must come from Indigenous values and philosophies for a number of
important reasons and with consequences that impact both the practice of research itself and the
general validity of research results. In conclusion, Indigenous ways of knowing can form a new
basis for understanding contemporary health research with Indigenous peoples and contribute to
the evolution of Indigenous academics and research methodologies in both Western academic and
Native community contexts. [ABSTRACT FROM AUTHOR]
Copyright of First Peoples Child & Family Review is the property of First Nations Child & Family Caring
Society of Canada

Stemmler, S. (2009). "I Recall." American Indian Culture & Research Journal 33(3): 107-109.
The author discusses the importance of American Indian elders in the Indian community and the
need to ensure their well-being. Forecasts predicting rapid growth in the number of elderly among
American Indian populations in the U.S. are discussed. The use of pluralistic healing methods that

113
 combine traditional knowledge with modern medicine is mentioned. The various reasons elder care
is becoming a priority for the Indian community is discussed.

Sodi, T. (2009). "Taile, the traditional healer: a psychologist's view of healing in a northern Sotho
community." Indilinga 8(2): 127-137.

Shahid, S., et al. (2009). "Understanding, beliefs and perspectives of Aboriginal people in Western
Australia about cancer and its impact on access to cancer services." BMC health services research 9: 132.
Background: Despite a lower overall incidence, Aboriginal Australians experience poorer outcomes
from cancer compared with the non-Aboriginal population as manifested by higher mortality and
lower 5-year survival rates. Lower participation in screening, later diagnosis of cancer, poor
continuity of care, and poorer compliance with treatment are known factors contributing to this poor
outcome. Nevertheless, many deficits remain in understanding the underlying reasons, with the
recommendation of further exploration of Aboriginal beliefs and perceptions of cancer to help
understand their care-seeking behavior. This could assist with planning and delivery of more
effective interventions and better services for the Aboriginal population. This research explored
Western Australian (WA) Aboriginal peoples' perceptions, beliefs and understanding of cancer.;
Methods: A total of 37 Aboriginal people from various geographical areas within WA with a direct or
indirect experience of cancer were interviewed between March 2006 and September 2007.
Interviews were audio-recorded, transcribed verbatim and coded independently by two researchers.
NVivo7 software was used to assist data management and analysis. A social constructionist
framework provided a theoretical basis for analysis. Interpretation occurred within the research
team with member checking and the involvement of an Aboriginal Reference Group assisting with
ensuring validity and reliability.; Results: Outcomes indicated that misunderstanding, fear of death,
fatalism, shame, preference for traditional healing, beliefs such as cancer is contagious and other
spiritual issues affected their decisions around accessing services. These findings provide
important information for health providers who are involved in cancer-related service delivery.;
Conclusion: These underlying beliefs must be specifically addressed to develop appropriate
educational, screening and treatment approaches including models of care and support that
facilitate better engagement of Indigenous people. Models of care and support that are more
culturally-friendly, where health professionals take account of both Indigenous and Western beliefs
about health and the relationship between these, and which engage and include Indigenous people
need to be developed. Cultural security, removing system barriers and technical/scientific
excellence are all important to ensure Indigenous people utilise healthcare to realise the benefits of
modern cancer treatments.

Sexton, R. and T. Sørlie (2009). "Should traditional healing be integrated within the mental health services
in Sámi areas of northern Norway? Patient views and related factors." International Journal of Circumpolar
Health 68(5): 488-497.
Objectives: The purpose of this study was to evaluate whether including traditional healing methods
within mental health services is desirable among users of these services in Sámi areas of northern
Norway.; Study Design: A cross-sectional questionnaire based survey among users of the mental
health services in Finnmark and Nord-Troms Norway.; Methods: The percentages of participants
desiring traditional healing modalities within the health services were calculated, and univariate and
multivariate analysis were performed with respect to factors associated with a desire for
integration.; Results: A total of 186 users responded to the survey, of which 72 reported some
degree of Sámi cultural affiliation. Forty-eight had Sámi-speaking grandparents on both sides of the
family. The desire for the integration of traditional healing was high among all with a Sámi cultural
background. Eighty-one percent of those with Sámi speaking grandparents on both sides of the
family desired such an integration. In a regression analysis, both Sámi affiliation and having used
traditional healing forms were significantly associated with a desire for the integration of traditional
healing within mental health services.; Conclusions: The integration of traditional healing methods
within health services has been suggested both by the World Health Organization and is used in

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 some of the services to Indigenous populations in Western countries. This study shows that such
integration is desirable among Sámi users of mental health services in Norway.

Oliphant, E. and S. B. Templeman (2009). "If We Show Them Will They Come? Attitudes of Native
American Youth Towards Higher Education." First Peoples Child & Family Review 4(2): 99-105.
Indigenous health research should reflect the needs and benefits of the participants and their
community as well as academic and practitioner interests. The research relationship can be viewed
as co-constructed by researchers, participants, and communities, but this nature often goes
unrecognized because it is confined by the limits of Western epistemology. Dominant Western
knowledge systems assume an objective reality or truth that does not support multiple or subjective
realities, especially knowledge in which culture or context is important, such as in Indigenous ways
of knowing. Alternatives and critiques of the current academic system of research could come from
Native conceptualizations and philosophies, such as Indigenous ways of knowing and Indigenous
protocols, which are increasingly becoming more prominent both Native and non-Native societies.
This paper contains a narrative account by an Indigenous researcher of her personal experience of
the significant events of her doctoral research, which examined the narratives of Native Canadian
counselors' understanding of traditional and contemporary mental health and healing. As a result of
this narrative, it is understood that research with Indigenous communities requires a different
paradigm than has been historically offered by academic researchers. Research methodologies
employed in Native contexts must come from Indigenous values and philosophies for a number of
important reasons and with consequences that impact both the practice of research itself and the
general validity of research results. In conclusion, Indigenous ways of knowing can form a new
basis for understanding contemporary health research with Indigenous peoples and contribute to
the evolution of Indigenous academics and research methodologies in both Western academic and
Native community contexts. [ABSTRACT FROM AUTHOR]
Copyright of First Peoples Child & Family Review is the property of First Nations Child & Family Caring
Society of Canada

Morgan, R. and L. Freeman (2009). "The Healing of Our People: Substance Abuse and Historical Trauma."
Substance Use & Misuse 44(1): 84-98.
For the past two decades, one of the authors (Robert Morgan) has been involved in the
development and implementation of culturally based outpatient, inpatient, and aftercare programs
for Alaskan native and American-Indian populations in Alaska. After years of observation, it was
concluded that the best efforts of our clinicians were inadequate to the task at hand, i.e., that of
resolving the social and physical ills that have ravaged the Alaskan peoples since the occupation.
Morgan and others sought to create a new model of diagnosis and treatment that combined the
cultural strengths of the people with the technical and treatment skills of the conventional medical
profession. The model was grounded in a clear understanding of the factors causing disease in the
people, and that understanding came from the people themselves. Before the growth of the “healing
plant” that Uncle Walter spoke of could be nurtured, it was necessary to first examine the question
of cause and effect. Much of the cause is rooted in the “historical trauma” experienced by the
Alaska Native People. The effects are numerous, but one of the most obvious symptoms is
substance misuse. [ABSTRACT FROM AUTHOR]
Copyright of Substance Use & Misuse is the property of Taylor & Francis Ltd

Mehl-Madrona, L. (2009). "What traditional indigenous elders say about cross-cultural mental health
training." Explore (New York, N.Y.) 5(1): 20-29.
Although a number of authors have commented on what mental health practitioners should be
taught to be effective and appropriate with indigenous people, rarely have traditional healers been
asked for their views. This paper explores what a diverse group of traditional healing elders believe
are the important attributes for mental health providers to embrace and what principles they should
adopt to guide their training. How indigenous people understand the meaning of mental health is
also examined. The research presented was conducted in preparation for developing a cross-
cultural training program for human service providers that would include traditional elders as

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 community mentors and adjunct faculty on equal status with academically trained faculty. The goal
is to identify and summarize the core values and principles needed to train mental health providers
to work in harmony with traditional healers. The term indigenous used in this paper refers to people
who have lived in a place long enough to develop local knowledge and practices about that place,
even though they might not have been the original inhabitants. For example, the Dene in Arizona
are indigenous even though they have only occupied that area from about 1100 ad. Last, the paper
is presented in an indigenous way, first by situating the author, telling a story, explaining the
methodology, describing the elders and what they said, and ending with a story to dramatize the
conclusions as indigenous elders would do.

Maar, M. A., et al. (2009). "Innovations on a shoestring: a study of a collaborative community-based

Aboriginal mental health service model in rural Canada." International journal of mental health systems 3:
27.
Background: Collaborative, culturally safe services that integrate clinical approaches with traditional
Aboriginal healing have been hailed as promising approaches to ameliorate the high rates of mental
health problems in Aboriginal communities in Canada. Overcoming significant financial and human
resources barriers, a mental health team in northern Ontario is beginning to realize this ideal. We
studied the strategies, strengths and challenges related to collaborative Aboriginal mental health
care.; Methods: A participatory action research approach was employed to evaluate the Knaw Chi
Ge Win services and their place in the broader mental health system. Qualitative methods were
used as the primary source of data collection and included document review, ethnographic
interviews with 15 providers and 23 clients; and 3 focus groups with community workers and
managers.; Results: The Knaw Chi Ge Win model is an innovative, community-based Aboriginal
mental health care model that has led to various improvements in care in a challenging rural, high
needs environment. Formal opportunities to share information, shared protocols and ongoing
education support this model of collaborative care. Positive outcomes associated with this model
include improved quality of care, cultural safety, and integration of traditional Aboriginal healing with
clinical approaches. Ongoing challenges include chronic lack of resources, health information and
the still cursory understanding of Aboriginal healing and outcomes.; Conclusions: This model can
serve to inform collaborative care in other rural and Indigenous mental health systems. Further
research into traditional Aboriginal approaches to mental health is needed to continue advances in
collaborative practice in a clinical setting.

Levers, L. L., et al. (2009). "Voices of African Traditional Healers: Cultural Context and Implications for the
Practice of Counselling in Sub-Saharan Africa." Journal of Psychology in Africa 19(4): 497-502.
The healing paradigm implicit in many sub-Saharan African cultures is embedded in African
cosmology, and thus the recognition of this is essential for understanding Traditional African
Healing practices and implementing collaborative counselling practices. To this end, this article
focuses on the cultural importance, or voice, of traditional healers in sub-Saharan Africa. The
current article uses an ethnographic approach to analyse systematically the cultural context of
indigenous healing practices in sub-Saharan Africa. The anthropological importance of Traditional
Healing practitioners, the context of healing, and the changing legal and ethical status of Traditional
Healers are addressed as pivotal in furthering the development of this crucial, yet under utilized
resource. The authors propose that such cultural understanding is highly relevant to the work of
professional counselors. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Psychology in Africa is the property of Taylor & Francis Ltd

Keightley, M. L., et al. (2009). "Rehabilitation challenges for Aboriginal clients recovering from brain injury:
a qualitative study engaging health care practitioners." Brain Injury 23(3): 250-261.
Primary Objective: To explore the experiences of health care practitioners working with Aboriginal
clients recovering from acquired brain injury (ABI).; Research Design: Participatory research design
using qualitative methods.; Methods: Fourteen in-depth, semi-structured interviews were
conducted. The Framework Method of analysis was used to uncover emerging themes.; Findings:
Five main categories emerged: practitioners' experience with brain injury, practitioners' experience

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 with Aboriginal clients, specialized needs of Aboriginal clients recovering from brain injury, culturally
sensitive care and traditional healing methods. These categories were then further divided into
emergent themes and sub-themes where applicable, with particular emphasis on the specialized
needs of Aboriginal clients.; Discussion: Each emergent theme highlighted key challenges
experienced by Aboriginal peoples recovering from ABI. A key challenge was that protocols for
rehabilitation and discharge planning are often lacking for clients living on reserves or in remote
communities. Other challenges included lack of social support; difficulty of travel and socio-cultural
factors associated with post-acute care; and concurrent disorders.; Conclusions: Results suggest
that developing reasonable protocols for discharge planning of Aboriginal clients living on reserves
and/or remote communities should be considered a priority.

Keene, R. (2009). "EDUCATING STUDENTS IN A UNIVERSITY MUSEUM ENVIRONMENT: THE ADLER

MUSEUM OF MEDICINE, FACULTY OF HEALTH SCIENCES, UNIVERSITY OF THE WIT
WATERSRAND, JOHANNESBURG." Medicina nei Secoli: Arte e Scienza 21(1): 255-275.
The article discusses the educational role of the Adler Museum of Medicine at the University of the
Witwatersrand, Johannesburg (Wits) in South Africa. The author reflects on changes to school
curricula in South Africa following the democratic election of 1994 and the role of museums in public
education. It is suggested that the museum is instrumental in teaching great scientific discoveries,
technological advances, traditional healing, and indigenous knowledge. Other topics include
Acquired Immunodeficiency Syndrome (AIDS) as a public health issue, the effect of apartheid on
medicine, and museum exhibitions.

Hardiman, D. (2009). "Indian medical indigeneity: from nationalist assertion to the global market." Social
History 34(3): 263-283.
The Indian system of healing known as Ayurveda is today popularly projected as a holistic form of
healing that works on the mind, body and spirit. It is also said to be extremely ancient, with a
knowledge rooted in successful practice that has continued largely unchanged for millennia. The
article seeks to understand how a ‘traditional’ form of healing that is associated with Indian
civilization came to occupy such an epistemic space. The related practice of Unani Tibb (a practice
that was associated with Islam in India) is compared. It is argued that the claims of Ayurveda and
Unani Tibb are typical of many ‘invented traditions’ which sought to forge cultures that helped to
bind disparate peoples within supposedly uniform nationalities. In the process, many cultural
phenomena that did not fit into the created categories were either marginalized or excluded. The
article examines how claims to great antiquity were forged, the idea of a decline from a glorious
past, with a corresponding need for present-day revival, attempts to create uniform ‘systems’ out of
a range of eclectic practices, the politics of medical education for indigenous practitioners, and
conflicting claims as to what ‘Indian indigenous medicine’ entailed. [ABSTRACT FROM AUTHOR]
Copyright of Social History is the property of Routledge

De Beer, J. and E. Whitlock (2009). "Indigenous Knowledge in the Life Sciences Classroom: Put on Your
de Bono Hats!" American Biology Teacher (National Association of Biology Teachers) 71(4): 209-216.
A methodology for including indigenous knowledge in the classroom in a lively and academically
sound way is described. Indigenous knowledge is the knowledge and skills that people in a
particular area possess that enable them to get the most out of their natural environment. A series
of laboratory sessions and hands-on activities were developed that explored indigenous knowledge
claims in the field of traditional healing in South Africa. Students were required to test the
antimicrobial properties of plant material used in traditional healing. The exercise involved
formulating the hypothesis, collecting and preparing the plants, and testing microbial susceptibility
to the substances present in the plant material using a microbe-seeded agar plate. The essays that
students wrote on ethnobotany and their performance on a written examination suggested that the
exercise was effective in giving students a more balanced view of such issues.

Bhattarai, S., et al. (2009). "Ethno-medicinal Plants Used by the People of Nawalparasi District, Central
Nepal." Our Nature 7(1): 82-99.

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 Despite new advances in modern medicine, the cultural use of plant in traditional medicine
continues from ancient time to this day all over the world. The present research seeks to explore
ethnomedicinal plants used by the local people of Nawalparasi district for primary healthcare. Local
healers were interviewed regarding the detail uses of plants. When convenient a jungle or forest
walk was also conducted, accompanying local healers for plant collection and detailed information
gathering. A rich and unique diversity of 94 ethnomedicinal plant species belonging to 49 families
under 86 genera were documented. In Nawalparasi, the expense of modern medical treatment
combined with the poor economic status of indigenous people and a strong belief in the traditional
medicine and traditional medical practitioners are the main reasons for the persistence of the
traditional healing system. In addition, we have also documented a lack of continuation and flow of
indigenous knowledge from the elders to the younger generation. Youth tend to be attracted by the
wave of modernization and do not appreciate the importance of conservation of traditional
knowledge. The use of plants in Nawalparasi is an old tradition and the exploration of such unique
cultures should be completed thoroughly so that the oral traditions are not lost forever. Immediate
conservation and management approaches of valuable medicinal plants with the involvement of
local indigenous people of Nawalparasi district will encourage the sustainable conservation of both
biological and cultural diversity. [ABSTRACT FROM AUTHOR]
Copyright of Our Nature is the property of Nature Conservation & Health Care Council

Beer, J. D. and E. Whitlock (2009). "Indigenous Knowledge in the Life Sciences Classroom: Put on Your de
Bono Hats!" American Biology Teacher (National Association of Biology Teachers) 71(4): 209-216.
The article discusses the U.S. National Science Education Standards' Content Standard G, or the
History and Nature of Science, by the National Research Council and the value of using a socio-
scientific issues (SSI) approach to science teaching. According to the article, the SSI approach asks
students to consider how science-based issues affect their lives. According to the article,
indigenous knowledge is the total knowledge and skills that people in a certain area possess and
which helps them get the most out of their natural environment. The article explores traditional
based healing practices as well as researcher Edward de Bono's six thinking hats to demonstrate
indigenous knowledge in life sciences.

(2009). "Untitled." Native American Times 15(46): 2-2.

The article focuses on the Senate Bill 1963 or the Veteran's Caregiver and Omnibus Health
Benefits Act of 2009 in the U.S. This bill will improve the Native American veterans' health care
through Indian health coordinators. Under the act, the responsibilities of Indian health coordinators
include improving the outreach to tribal communities, coordinating with the Veterans Administration
(VA) and the Indian Health Service on the medical requirements of Indian veterans and working on
the use of traditional medicine and healing in the VA treatment plans.

Wilson, K. and T. K. Young (2008). "AN OVERVIEW OF ABORIGINAL HEALTH RESEARCH IN THE
SOCIAL SCIENCES: CURRENT TRENDS AND FUTURE DIRECTIONS." International Journal of
Circumpolar Health 67(2/3): 179-189.
Objectives. To examine if Aboriginal health research conducted within the field of social sciences
reflects the population and geographic diversity of the Aboriginal population. Study Design. Review.
Methods. We searched the Web of Science Social Science Citation Index, the Arts and Humanities
Citation Index and Scholars Portal for the time period 1995-2005 using search terms to reflect
different names used to refer to Canada's Aboriginal peoples. Citations that did not focus on health
or Canada were eliminated. Each paper was coded according to 7 broad categories: Aboriginal
identity group; geography; age; health status; health determinants; health services; and methods.
Results. Based on the 96 papers reviewed, the results show an under-representation of Métis and
urban Aboriginal peoples. Most of the papers are on health status and non-medical determinants of
health, with a particular focus on chronic conditions and life-style behaviours. Only 6 papers
examined traditional approaches to healing and/or access to traditional healers/medicines. A small
number involved the use of community-based research methods. Conclusions. Further research is
required to address gaps in the current body of literature. Community-based research studies are

118
 necessary to address gaps that are most relevant to Aboriginal peoples. [ABSTRACT FROM
AUTHOR]
Copyright of International Journal of Circumpolar Health is the property of Taylor & Francis Ltd

Vermeylen, S. (2008). "From life force to slimming aid: Exploring views on the commodification of
traditional medicinal knowledge." Applied Geography 28(3): 224-235.
Abstract: The commodification of traditional knowledge is a lively topic for academic debate, with
opinions ranging from categorical rejection of this process, to views that it could be a liberating act.
This debate is often characterised by generalisations and a lack of empirical engagement. This
paper presents a case study of the commercialisation of traditional medicinal knowledge of the San
in Southern Africa. A scenario survey in 3 communities reveals a range of different views amongst
individuals and communities, much of which could be linked to differing local and historic socio-
economic factors. Although the survey indicates that commodification is widely accepted, the
subsequent use of a ‘life story’ approach to examine the actual commercialisation of the Hoodia
(Hoodia Gordonii—a plant with appetite suppressant properties), shows that this acceptance is
problematic. San informants reflect on it as a pragmatic choice informed by experiences of
deprivation and economic hardship, resulting in a process which changes the cultural meaning of
the plant and undermine its traditional healing power for the San themselves. [Copyright &y&
Elsevier]
Copyright of Applied Geography is the property of Pergamon Press - An Imprint of Elsevier Science

van Vuuren, S. F. and A. M. Viljoen (2008). "In vitro evidence of phyto-synergy for plant part combinations
of Croton gratissimus (Euphorbiaceae) used in African traditional healing." Journal of Ethnopharmacology
119(3): 700-704.
Abstract: Aim of the study: Despite the extensive traditional use of Croton gratissimus Burch. var.
gratissimus for medicinal purposes, scientific studies validating the therapeutic properties of this
indigenous plant are lacking. As the bark, roots and leaves of C. gratissimus are used separately as
well as in combination, this study focused on determining antimicrobial efficacies of the plant parts
independently and in combination to assess possible pharmacological interactions (e.g. synergy,
antagonism). Material and Methods: The hydro-distilled leaf essential oil and extracts of bark, root
and leaf were comparatively assessed for antimicrobial activity by means of microdilution minimum
inhibitory concentration (MIC). The fractional inhibitory concentrations (FIC) were determined for the
leaf and root (1:1), bark and root (1:1), leaf and bark (1:1) combination. Isobolograms were plotted
to demonstrate interactions between various ratios of the roots and leaves. Results: The MIC and
FIC results indicated variable efficacies for the various plant part combinations, the greatest of
which was noted for Cryptococcus neoformans in the root and leaf combination (MIC 0.4 mg/ml and
FIC of 0.4). Isobolograms indicated the greatest synergy for Bacillus cereus, Candida albicans and
Cryptococcus neoformans. Conclusion: The observed synergistic interactions clearly indicate that
the reductionist approach may often be short-sighted and that biological activity may be improved
through combination therapy, where different complex metabolic pools collectively contribute to the
enhanced effect. [Copyright &y& Elsevier]
Copyright of Journal of Ethnopharmacology is the property of Elsevier B.V.

Struthers, R., et al. (2008). "The experience of being an Anishinabe man healer: ancient healing in a
modern world." Journal of Cultural Diversity 15(2): 70-75.
Purpose: The purpose was to understand the experience of being an Anishinabe man healer. Of
particular relevance, healers explained how they provide Indigenous health care in a world
dominated by Western biomedicine. Design: A phenornenological approach was utilized to
interview four Anishinabe men healers who reside in the United States and Canada. Method: In-
person interviews were conducted using an interview guide. The interviews were audiotaped when
permitted; otherwise notes were taken. Data analysis was conducted using techniques from
Colaizzi and van Manen. Findings: Seven themes were identified: (1) The Healer's Path, (2) Health
as Wholeness, (3) Healing Ways, (4) Healing Stories, (5) Culture Interwoven with Healing, (6)
Healing Exchange, and (7) Connection with Western Medicine. Conclusions: The themes identified

119
 inform nursing practice by pointing out the importance of culture within traditional Indigenous
healing, as well as the need for a holistic approach when caring for Indigenous people. Additionally,
the Indigenous men healers acknowledged their connection with Western medicine as part of the
process of healing for their clients. This emphasizes the need for nurses and other health care
providers to become knowledgeable regarding traditional Indigenous healing that their clients may
be receiving, in order to foster open communication. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Cultural Diversity is the property of Tucker Publications, Inc.

Sandlana, N. and D. Mtewa (2008). "African traditional and religious faith healing practices and the
provision of psychological wellbeing among Amaxhosa people1." Indilinga 7(2): 119-131.

Roxanne, S., et al. (2008). "THE EXPERIENCE OF BEING AN ANISHINABE MAN HEALER: ANCIENT
HEALING IN A MODERN WORLD." Journal of Cultural Diversity 15(2): 70-75.
Purpose: The purpose was to understand the experience of being an Anishinabe man healer. Of
particular relevance, healers explained how they provide Indigenous health care in a world
dominated by Western biomedicine. Design: A phenornenological approach was utilized to
interview four Anishinabe men healers who reside in the United States and Canada. Method: In-
person interviews were conducted using an interview guide. The interviews were audiotaped when
permitted; otherwise notes were taken. Data analysis was conducted using techniques from
Colaizzi and van Manen. Findings: Seven themes were identified: (1) The Healer's Path, (2) Health
as Wholeness, (3) Healing Ways, (4) Healing Stories, (5) Culture Interwoven with Healing, (6)
Healing Exchange, and (7) Connection with Western Medicine. Conclusions: The themes identified
inform nursing practice by pointing out the importance of culture within traditional Indigenous
healing, as well as the need for a holistic approach when caring for Indigenous people. Additionally,
the Indigenous men healers acknowledged their connection with Western medicine as part of the
process of healing for their clients. This emphasizes the need for nurses and other health care
providers to become knowledgeable regarding traditional Indigenous healing that their clients may
be receiving, in order to foster open communication. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Cultural Diversity is the property of Tucker Publications, Inc.

Ross, E. (2008). "The intersection of cultural practices and ethics in a rights-based society." International
Social Work 51(3): 384-395.
The article presents a study which interrogates various beliefs and practices in Africa. It also
examines their intersection with ethical values and principles and uses these examples to advocate
for the development of an indigenous Afro-centric model of social work to promote healing. This is
also used as a way of teaching social work students about the dilemmas inherent in respecting
cultural practices which impinge on the rights of others. With this, there are two main types of health
conventions or social constructions of health, illness, healing and disability, namely the traditional
approach, which is based on indigenous belief systems and the modern approach.

Paraskeva, M. P., et al. (2008). "The in vitro biological activity of selected South African Commiphora
species." Journal of Ethnopharmacology 119(3): 673-679.
Abstract: Ten South African Commiphora (Burseraceae) species were investigated to validate their
use in traditional healing rites. The leaf and stem extracts of each species were analysed for the
anti-oxidant (ABTS and DPPH assays), antimicrobial (MIC and death kinetic assays), anti-
inflammatory (5-LOX assay), anticancer (SRB assay) properties, as well as the cytotoxic effects
(tetrazolium-based assay). The best anti-oxidant activity (ABTS assay) was observed for the stem
extracts of Commiphora tenuipetiolata IC50 =5.10μg/ml), Commiphora neglecta (IC50 =7.28μg/ml)
and Commiphora mollis (IC50 =8.82μg/ml). Extracts generally exhibited poor anti-oxidant activity in
the DPPH assay, with the exception of Commiphora schimperi (stem), Commiphora neglecta
(stem), Commiphora tenuipetiolata (stem and leaf), and Commiphora edulis (stem), with IC50
values ranging between 7.31 and 10.81μg/ml. The stem extracts exhibited moderate to good 5-LOX
inhibitory activity with Commiphora pyracanthoides (stem) displaying the greatest inhibitory effect
(IC50 =27.86±4.45μg/ml). For the antimicrobial (MIC) assay, a greater selectivity was exhibited by

120
 the extracts against the Gram-positive bacteria (0.01–8.00mg/ml) and the yeasts (0.25–8.00mg/ml)
than against the Gram-negative bacteria (1.00–8.00mg/ml). Using death kinetic studies (time–kill
studies), the rate at which Commiphora marlothii (stem) kills Staphylococcus aureus over a 24h
period was determined. Mostly, a concentration-dependent antibacterial activity was observed
beginning after ca. 30min. All concentrations exhibited antibacterial activity, with complete
bactericidal effect achieved by the 24th hour. The most active Commiphora species against the HT-
29 cells (SRB anticancer assay) were Commiphora glandulosa (leaf and stem) and Commiphora
marlothii (leaf). The MCF-7 cells (SRB anticancer assay) exhibited the highest sensitivity to
indigenous Commiphora species, with Commiphora edulis (leaf and stem), Commiphora glandulosa
(leaf and stem), Commiphora marlothii (leaf), Commiphora pyracanthoides (leaf and stem),
Commiphora schimperi (stem), and Commiphora viminea (stem) all possessing a percentage
inhibition greater than 80% at 100μg/ml. Commiphora glandulosa (leaf and stem) and Commiphora
pyracanthoides (leaf and stem) were the two most active species against the SF-268 cells (SRB
anticancer assay), with IC50 values ranging between 68.55±2.01 and 71.45±1.24μg/ml. The
majority of the Commiphora extracts were largely non-cytotoxic against Graham human kidney
epithelial cells when investigated in the MTT assay. [Copyright &y& Elsevier]
Copyright of Journal of Ethnopharmacology is the property of Elsevier B.V.

Menzies, P. (2008). "Developing an Aboriginal Healing Model for Intergenerational Trauma." International
Journal of Health Promotion & Education 46(2): 41-48.
Over the past decade, intergenerational trauma as an explanation for the array of social conditions
that exist within Aboriginal communities has been put forward by a number of researchers. This
study explored the family histories of 21 Aboriginal men at a homeless shelter, seeking links
between personal homelessness and intergenerational trauma. The indicators of intergenerational
trauma within four domains are synthesized in the Intergenerational Trauma Model. Recognizing
that the healing of intergenerational trauma at the individual level must include family, community
and nation, traditional Aboriginal healing practices including healing circles, sweatlodge, fasting,
vision quest and other ceremonies can augment mainstream interventions and motivate the
individual to further explore their deep rooted pain. Healing within the intergenerational trauma
framework is a slow complicated process and is a difficult journey both for the therapist and the
client. [ABSTRACT FROM AUTHOR]
Copyright of International Journal of Health Promotion & Education is the property of Routledge

McGrath, P. and E. Phillips (2008). "ABORIGINAL SPIRITUAL PERSPECTIVES: RESEARCH FINDINGS

RELEVANT TO END-OF-LIFE CARE." Illness, Crisis & Loss 16(2): 153-171.
The cultural differences between the dominant Anglo-Australian and the Aboriginal Australian
groups are significant, particularly in the way death is dealt with. It is thus extremely important for
health care professionals caring for Aboriginal people with a terminal illness to be informed as fully
as possible on Indigenous spiritual beliefs associated with death and dying. This article shares
findings on Aboriginal spiritual perspectives relevant to the care of individuals coping with a terminal
illness from a study in the Northern Territory. The findings emphasize the multiplicity of Aboriginal
spiritual perspectives on serious illness and dying, which can juxtapose both Christian and
traditional beliefs, as well as the importance for the well-being of Aboriginal persons of respecting
these beliefs. The role and importance of traditional healing, the medicine man, and the preferred
place of death are also discussed. [ABSTRACT FROM AUTHOR]
Copyright of Illness, Crisis & Loss is the property of Sage Publications Inc.

Lindow, M. (2008). "Academic Medicine Meets Traditional African Healing." Chronicle of Higher Education
54(37): A21-A22.
The University of KwaZulu-Natal in Durban, South Africa, has sought to harmonize traditional
healing and academic medicine. As a facet of a multilayered research and teaching project, its
medical school has run a workshop to train traditional healers to work with HIV-infected patients.
The extent of the AIDS epidemic in South Africa, and in KwaZulu-Natal province in particular, is
discussed.

121
Legare, C. H. and S. A. Gelman (2008). "Bewitchment, Biology, or Both: The Co-Existence of Natural and
Supernatural Explanatory Frameworks Across Development." Cognitive Science 32(4): 607-642.
Three studies examined the co-existence of natural and supernatural explanations for illness and
disease transmission, from a developmental perspective. The participants (5-, 7-, 11-, and 15-year-
olds and adults; N = 366) were drawn from 2 Sesotho-speaking South African communities, where
Western biomedical and traditional healing frameworks were both available. Results indicated that,
although biological explanations for illness were endorsed at high levels, witchcraft was also often
endorsed. More important, bewitchment explanations were neither the result of ignorance nor
replaced by biological explanations. Instead, both natural and supernatural explanations were used
to explain the same phenomena, and bewitchment explanations were highest among adults. Taken
together, these data provide insight into how diverse, culturally constructed belief systems about
illness co-exist across development. [ABSTRACT FROM AUTHOR]

Kamatou, G. P. P., et al. (2008). "South African Salvia species: A review of biological activities and
phytochemistry." Journal of Ethnopharmacology 119(3): 664-672.
Abstract: The genus Salvia (sage) belongs to the Lamiaceae and encompasses 900 species
worldwide of which ca. 26 indigenous species are found in southern Africa. Salvia is the largest
genus in this family and constitutes almost one quarter of the Lamiaceae. In South Africa, the
majority of Salvia species are distributed predominantly in the Cape region. Salvia species are used
in many parts of the world to treat various conditions. Many sages, if not all, form an integral part of
traditional healing in South Africa particularly in regions where they occur in abundance. Several
species are used to treat microbial infections, cancer, malaria, inflammation, loss of memory and to
disinfect homes after sickness. Despite the extensive traditional use and the general interest in
phytoconstituents of Salvia it remains ironic that research on the South African counterparts has
until recently been neglected. The review aims to collate recent research results on the
phytochemistry and pharmacological properties of indigenous species. Bio-active compounds with
antiplasmodial and antibacterial activities have been isolated and structurally elucidated from Salvia
chamelaegnea, Salvia radula and Salvia verbenaca. The essential oil composition of Salvia showed
the dominance of monoterpene hydrocarbons, oxygen-containing monoterpenes and oxygen-
containing sesquiterpenes. Salvia runcinata is identified as an alternative source of natural α-
bisabolol. Many pharmacological activities are summarised (anti-oxidant, antimicrobial,
antiplasmodial, analgesic, antipyretic, anticancer, anti-inflammatory and antinociceptive) as a first
attempt to provide scientific support for past and present local traditional uses. [Copyright &y&
Elsevier]
Copyright of Journal of Ethnopharmacology is the property of Elsevier B.V.

Fiddler, C. (2008). "Retreats bring youth back to their roots." Windspeaker 26(1): 26-26.
The article reports on the ninth annual Aboriginal Youth Leadership Retreats, organized by Raul
Munoz of the Indigenous Peoples Program at the University of Saskatchewan, Saskatchewan. It is
reported to be an attempt to take the Indian youth of Canada back to their roots through traditional
methods of music and healing. Views of Raul Munoz on the issue have also been presented.

Dickinson, D. (2008). "Traditional healers, HIV/AIDS and company programmes in South Africa." African
Journal of AIDS Research (AJAR) 7(3): 281-291.
This paper explores the organisational structures of traditional healers, outlines their explanations of
HIV/AIDS, and discusses how they can be integrated with company programmes. The South
African Traditional Health Practitioners Act seeks to register, regulate and promote traditional
healers, but its ability to do this depends on strong, formalised associations of traditional healers.
The different forms of traditional healer groupings in South Africa are described along with the
implications that their organisational structure has for knowledge, competition and service
standards. Traditional healers' diverse and fluid beliefs about HIV and AIDS are explained together
with ways in which cooperation between companies, allopathic medicine and African traditional
healing practices could be promoted in workplace responses to HIV/AIDS. It is suggested that such

122
 collaboration should focus on 'windows of compatibility' rather than on overall agreement.
Moreover, it is argued that any response to HIV/AIDS must be embedded within a wider set of
agreements, the most critical being a genuine process of referral between the traditional and
allopathic healthcare systems. Companies are in a strong position to initiate such reforms, and this
would support the professionalisation of traditional healers as well as help coordinate a wider and
more effective response to the HIV epidemic in South Africa. [ABSTRACT FROM AUTHOR]
Copyright of African Journal of AIDS Research (AJAR) is the property of Taylor & Francis Ltd

Bucko, R. A. and S. Iron Cloud (2008). "Lakota health and healing." Southern medical journal 101(6): 596-
598.
This article examines the nature of Lakota health and healing in its traditional form, how the Lakota
both adapted to and resisted western medicine, and the state of contemporary healthcare,
traditional and western, on the Pine Ridge Reservation and among the Lakota people of South
Dakota.

Braithwaite, M., et al. (2008). "Validation of smoke inhalation therapy to treat microbial infections." Journal
of Ethnopharmacology 119(3): 501-506.
Abstract: Aim of the study: In traditional healing, the burning of selected indigenous medicinal plants
and the inhalation of the liberated smoke are widely accepted and a practiced route of
administration. This study elucidated the rationale behind this commonly practiced treatment by
examining the antimicrobial activity for five indigenous South African medicinal plants commonly
administered through inhalation (Artemisia afra, Heteropyxis natalensis, Myrothamnus flabellifolius,
Pellaea calomelanos and Tarchonanthus camphoratus). Material and Methods: An apparatus was
designed to simulate the burning process that occurs in a traditional setting and the smoke fraction
was captured for analysis and bioassay. Methanol and acetone extracts as well as the essential oil
(for the aromatic species) were prepared and assayed in parallel with the smoke fraction. Results:
Antimicrobial data revealed that in most cases, the ‘smoke-extract’ obtained after burning had lower
minimum inhibitory concentration (MIC) values than the corresponding solvent extracts and
essential oils. The combustion, acetone and methanol extracts produced different chromatographic
profiles as demonstrated for Pellaea calomelanos where several compounds noted in the smoke
fraction were not present in the other extracts. Conclusion: These results suggest that the
combustion process produces an ‘extract’ with superior antimicrobial activity and provides in vitro
evidence for inhalation of medicinal smoke as an efficient mode of administration in traditional
healing. [Copyright &y& Elsevier]
Copyright of Journal of Ethnopharmacology is the property of Elsevier B.V.

(2008). "World Psychiatric Association International Congress 2007." Australasian Psychiatry 16(2): 148-
153.
Information about several sessions discussed at the 2007 International Congress sponsored by the
World Psychiatric Association in Melbourne, Victoria is presented. Topics include traditional healing,
psychosis, and mental health of indigenous people. The congress featured several health
professionals including professor Helen Herrman, doctor Julian Freidin and professor Juan
Mezzich.

Simwaka, A., et al. (2007). "Indigenous Healing Practices in Malawi." Journal of Psychology in Africa
17(1/2): 155-161.
One of the most important areas of African culture in which the significant presence of traditional
beliefs can be seen is through sickness and healing. In many traditional cultures, illness is thought
to be caused by psychological conflicts or disturbed social relations that create a disequilibrium
expressed in the form of physical or mental problems. In Malawi, traditional healing has been
practised for centuries even before colonialisation. It is said that about 80 per cent of the population
utilise traditional healers and medicine for their health needs. This paper sets out several of the
issues and controversies that surround traditional healing and medicine in Malawi. An overview of
the traditional Malawian theory of illness, the diversity of healing practices for somatic and

123
 psychosocial disorders, the socio-cultural context of healing and cultural interpretations of disease
and intervention are provided. The problem of efficacy and scientific validation of traditional
medicine is discussed. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Psychology in Africa is the property of Taylor & Francis Ltd

Sanchez, F. and A. Gaw (2007). "Mental health care of Filipino Americans." Psychiatric Services 58(6):
810-815.
Filipino Americans are the second-fastest-growing Asian immigrant group in the United States,
following the Chinese. Yet there exists a dearth of information on mental health issues concerning
Filipino Americans, who represent a diverse mixture of culture, beliefs, and practices and vary
widely from other minorities as well as from the larger population. This group has experienced
emotional and behavioral challenges in acclimatizing to Western culture. Their historical
underpinnings, native core values, and traditions exert a crucial influence on their mental well-
being. Filipino Americans underutilize existing mental health care services that are culturally,
socially, and linguistically incompatible with their needs. Along with stigma, the adherence of
traditional practices and healing methods remains a formidable barrier to the appropriate provision
of care. The authors review factors influencing perceptions of mental health and illness, including
religion, family, support systems, coping styles, and indigenous culture-bound traits.
Recommendations for treatment consist of a structured, culturally sensitive, comprehensive
approach that addresses the individual as well as the cultural milieu. [ABSTRACT FROM AUTHOR]
Copyright of Psychiatric Services is the property of American Psychiatric Publishing, Inc.

Quinn, A. (2007). "Reflections on Intergenerational Trauma: Healing as a Critical Intervention." First

Peoples Child & Family Review 3(4): 72-82.
The high numbers of Aboriginal children placed in provincial and territorial care demonstrates the
need for effective interventions that directly address the legacy of trauma from colonialization. This
paper argues that healing is a critical component of any intervention seeking to help Aboriginal
Peoples and their children. Research on healing and recent government initiatives and legislation
directed at preserving traditional Aboriginal healing practices are discussed. This article concludes
with recommendations for various community members involved in the healing of Aboriginal
Peoples. [ABSTRACT FROM AUTHOR]
Copyright of First Peoples Child & Family Review is the property of First Nations Child & Family Caring
Society of Canada

Moolla, A., et al. (2007). "Biological activity and toxicity profile of 17 Agathosma (Rutaceae) species." South
African Journal of Botany 73(4): 588-592.
Abstract: The antimicrobial, anti-oxidant and cytotoxic activities of the extracts obtained from 17
indigenous Agathosma species (19 samples) were investigated in order to validate the historic and
continued use of Agathosma species in traditional healing. The antimicrobial activity was evaluated
using the minimum inhibitory concentration (MIC) method on four pathogens, i.e. Staphylococcus
aureus (ATCC 12600), Bacillus cereus (ATCC 11778), Klebsiella pneumoniae (NCTC 9633) and
Candida albicans (ATCC 10231). The anti-oxidant activity was evaluated using the 2,2-diphenyl-1-
picrylhydrazyl radical (DPPH) and 2,2′-azinobis(3-ethylbenzothiazoline-6-sulfonic acid) (ABTS)
assays, while the cytotoxic properties was determined using the MTT (3-[4,5-dimethyl-2-thiazol-yl]-
2,5-diphenyl-2H-tetrazolium bromide) cellular viability assay. Agathosma ovata (round-leaf)
displayed the best activity against S. aureus and B. cereus with MIC values of 0.16 mg/ml and
0.13 mg/ml, respectively. Most of the extracts had moderate to poor activity in the DPPH assay with
the exception of A. capensis (Gamka) and A. pubigera which were the two most active species in
the assay (IC50 values of 24.08±4.42 μg/ml and 35.61±0.86 μg/ml). The results obtained from the
ABTS assay differed from that of the DPPH assay. All extracts showed greater activity in the ABTS
assay with A. namaquensis and A. capensis (Besemfontein) being the most active species (IC50
values of 15.66±4.57 μg/ml and 19.84±0.09 μg/ml). Agathosma lanata (IC50 value of
26.17±9.58 μg/ml) and A. ovata (round-leaf) (IC50 value of 25.20±6.30 μg/ml) proved to be the
most toxic in the MTT assay. Agathosma arida, A. collina, A. hirsuta, A. pubigera, A.

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 roodebergensis, A. stipitata and A. zwartbergense also displayed some degree of toxicity.
[Copyright &y& Elsevier]
Copyright of South African Journal of Botany is the property of Elsevier B.V.

Moodley, R. (2007). "(Re)placing multiculturalism in counselling and psychotherapy." British Journal of

Guidance & Counselling 35(1): 1-22.
Since multiculturalism is not fully theorised it has created much confusion in counselling and
psychotherapy. It has been criticised for ignoring questions of power relations, and for emphasising
the cultural differences of ethnic minority groups rather than focus on their similar predicaments of
racism, sexism, misogyny, homophobia and economic oppression. Furthermore, it has not provided
clinically useful information within which therapists can conduct assessments and diagnosis,
understand clients’ subjective distress and cure seeking expectations. This paper explores this
issue by highlighting the magical (non)sense of multiculturalism and its racialised forms, and argues
that multiculturalism is untenable if it restricts itself to a few marginalised ethno-cultural client
groups, rejects gays and lesbians, patronises indigenous forms of healing, and maintains a fixed
racialised ‘black–white’ paradigm of practice. It suggests that a point of departure for
multiculturalism from an ethno-culturalism-centred philosophy to one that is pluralistic and reflexive
of the needs of all clients (irrespective of ethnicised, racialised, gendered, and sexualised subjective
identities) is critical if it is to be useful psychologically. To arrive at this critical juncture,
multiculturalism would need to be (re)placed, not disavowed but re-centred in the practice of
counselling and psychotherapy to embrace diversity and difference across and beyond the current
categories that constitute itself. Replacing multiculturalism in a ‘third space’, an ‘in-between
space’—a critical multicultural space—where dominant hegemonic cultural meanings could be
reinscribed and where racism, sexism, misogyny, homophobia and other ‘representations of
patriarchal terror’ could be critically interrogated to empower marginalised voices. The paper
explores three strategies for creating a ‘third space’ in multicultural counselling and psychotherapy:
the inclusion of white people as clients; the converging of race, gender, sexual orientation, class
and disability issues; and the integration of indigenous and traditional healing practices. Bringing it
all together under the umbrella of diversity or critical multiculturalism will ensure an ethical and
clinical practice commensurate with our current understanding of the complexity and sophistication
within which clients construct their subjectivity. [ABSTRACT FROM AUTHOR]
Copyright of British Journal of Guidance & Counselling is the property of Routledge

McRae, J., et al. (2007). "Review of the methods used for isolating pharmaceutical lead compounds from
traditional medicinal plants." Environmentalist 27(1): 165-174.
The possibility of finding new medicines from natural sources is one of the more commonly cited
reasons for preserving biodiversity, and employing indigenous knowledge of traditional healing
remedies greatly increases the likelihood of discovering these hidden medicinal compounds. The
main difficulties in using natural products as a source for pharmaceutical lead compounds involve
separating the plethora of compounds from the original extract, as well as the gamble of time and
money invested in an activity that may not yield a novel compound. However, while these difficulties
exist, the potential of natural products still far outweighs the limitations of the simple structures and
known modes of action of synthetic lead compounds. As such, the production of novel medicines,
particularly for cancer and human immunodeficiency virus (HIV) treatments as well as the inhibition
of antibiotic-resistant bacteria, now requires the utilization of natural products. This paper provides a
review of the current methods used in elucidating pharmaceutical lead compounds from natural
sources, focusing on plant samples in particular. [ABSTRACT FROM AUTHOR]
Copyright of Environmentalist is the property of Springer Nature

McCabe, G. H. (2007). "The healing path: A culture and community-derived indigenous therapy model."
Psychotherapy: Theory, Research, Practice, Training 44(2): 148-160.
In recent times, psychosocial intervention activities by Native/Aboriginal traditional healers have
received much attention. There is a belief among many Native Americans and Aboriginal
Canadians that their current problems are connected to past and contemporary traumas and that

125
 psychology as a profession has failed them and is even perceived as an agent of social control and
hegemony. As a result, more and more Aboriginal people are turning to traditional ways for
psychological healing. In this study, Aboriginal healers and healer clients participated in individual
interviews and discussions related to their experiences and views as to what conditions they believe
are helpful in effecting positive changes in behavior, cognitions, and emotions. Through personal
narratives and topical commentary, 12 therapeutic conditions were revealed. (PsycInfo Database
Record (c) 2022 APA, all rights reserved)

Marsland, R. (2007). "The Modern Traditional Healer: Locating 'Hybridity' in Modern Traditional Medicine,
Southern Tanzania." Journal of Southern African Studies 33(4): 751-765.
This article explores how 'modern traditional' healers, working in Kyela District in the south west of
Tanzania, attempt to challenge and transcend a widely-recognised dualism that places forms of
biomedicine as 'modern' and all varieties of indigenous healing as 'traditional'. Drawing on the
notion of 'intentional hybridity', the article analyses conversations with healers, which reveal how
their practices and aspirations operate to destabilise the boundaries that are so essential to the way
that they and their medicines are imagined. Framing their practices in terms of competition for
business between both mission medicine and government-employed biomedical practitioners, the
healers worked to reposition themselves within this 'modern' and moral space by emphasising the
similarities between their own medicines and biomedical pharmaceuticals, for instance, or claiming
that biomedical personnel are jealous of their ability to attract patients (or customers). They were
also prepared to support a local government initiative that, if effective, may reduce the incidence of
witchcraft-related illness - a stance which in theory does not make good 'business sense', yet that
places them firmly in opposition to some forms of 'tradition'. Finally, the article details the technical
innovations which healers would like to appropriate from biomedicine. In conclusion, the material
presented demonstrates the ability of the healers to transcend, contest and make use of the
constructed categories through which they are imagined in Tanzania. [ABSTRACT FROM
AUTHOR]
Copyright of Journal of Southern African Studies is the property of Routledge

Isaacson, A. (2007). "The Shaman Is In." Utne Reader: The Best of the Alternative Press(143): 10-11.
The article discusses a project for the revival of shamamism, the traditional healing culture in
Suriname in 2007. Conceived by the Amazon Conservation Team (ACT), founded by Mark Plotkin,
a model in community health care system is being implemented, integrating traditional and Western
practices. Shamans and Western caregivers are informed about preventive health care and
indigenous concepts of illnesses, respectively.

De Allegri, M., et al. (2007). "A qualitative investigation into knowledge, beliefs, and practices surrounding
mastitis in sub-Saharan Africa: what implications for vertical transmission of HIV?" BMC Public Health 7:
22.
Background: Mastitis constitutes an important risk factor in HIV vertical transmission. Very little,
however, is known on how women in sub-Saharan Africa conceptualise health problems related to
breastfeeding, such as mastitis, and how they act when sick. We aimed at filling this gap in
knowledge, by documenting the indigenous nosography of mastitis, health seeking behaviour, and
remedies for prophylaxis and treatment in rural sub-Saharan Africa.; Methods: The study was
conducted in the Nouna Health District, rural Burkina Faso. We employed a combination of in-depth
individual interviews and focus group discussions reaching both women and guérisseuers. All
material was transcribed, translated, and analysed inductively, applying data and analyst
triangulation.; Results: Respondents perceived breast problems related to lactation to be highly
prevalent and described a sequence of symptoms which resembles the biomedical understanding
of pathologies related to breastfeeding, ranging from breast engorgement (stasis) to inflammation
(mastitis) and infection (breast abscess). The aetiology of disease, however, differed from
biomedical notions as both women and guerisseurs distinguished between "natural" and "unnatural"
causes of health problems related to breastfeeding. To prevent and treat such pathologies, women
used a combination of traditional and biomedical therapies, depending on the perceived cause of

126
 illness. In general, however, a marked preference for traditional systems of care was observed.;
Conclusion: Health problems related to breastfeeding are perceived to be very common in rural
Burkina Faso. Further epidemiological research to assess the actual prevalence of such
pathologies is urgently needed to inform the design of adequate control measures, especially given
the impact of mastitis on HIV vertical transmission. Our investigation into local illness concepts and
health care seeking behaviour is useful to ensure that such measures be culturally sensitive.
Further research into the efficacy of local customs and traditional healing methods and their effect
on viral load in breast milk is also urgently needed.

De Allegri, M., et al. (2007). "A qualitative investigation into knowledge, beliefs, and practices surrounding
mastitis in sub-Saharan Africa: what implications for vertical transmission of HIV?" BMC Public Health 7(1):
22-29.
Background: Mastitis constitutes an important risk factor in HIV vertical transmission. Very little,
however, is known on how women in sub-Saharan Africa conceptualise health problems related to
breastfeeding, such as mastitis, and how they act when sick. We aimed at filling this gap in
knowledge, by documenting the indigenous nosography of mastitis, health seeking behaviour, and
remedies for prophylaxis and treatment in rural sub-Saharan Africa. Methods: The study was
conducted in the Nouna Health District, rural Burkina Faso. We employed a combination of in-depth
individual interviews and focus group discussions reaching both women and guérisseuers. All
material was transcribed, translated, and analysed inductively, applying data and analyst
triangulation. Results: Respondents perceived breast problems related to lactation to be highly
prevalent and described a sequence of symptoms which resembles the biomedical understanding
of pathologies related to breastfeeding, ranging from breast engorgement (stasis) to inflammation
(mastitis) and infection (breast abscess). The aetiology of disease, however, differed from
biomedical notions as both women and guerisseurs distinguished between "natural" and "unnatural"
causes of health problems related to breastfeeding. To prevent and treat such pathologies, women
used a combination of traditional and biomedical therapies, depending on the perceived cause of
illness. In general, however, a marked preference for traditional systems of care was observed.
Conclusion: Health problems related to breastfeeding are perceived to be very common in rural
Burkina Faso. Further epidemiological research to assess the actual prevalence of such
pathologies is urgently needed to inform the design of adequate control measures, especially given
the impact of mastitis on HIV vertical transmission. Our investigation into local illness concepts and
health care seeking behaviour is useful to ensure that such measures be culturally sensitive.
Further research into the efficacy of local customs and traditional healing methods and their effect
on viral load in breast milk is also urgently needed. [ABSTRACT FROM AUTHOR]
Copyright of BMC Public Health is the property of BioMed Central

Chelala, C. (2007). "HEALTH IN THE ANDES." Americas 59(4): 54-56.

The article discusses the role of traditional medicine in the health care of indigenous communities of
South American Andean countries of Ecuador, Bolivia and Peru. According to World Health
Organization (WHO) estimates, 80 percent of the population of developing countries depends on
traditional healing systems as a primary source of health care. Doctor Alberto Quezada of Ecuador
says the most positive aspects of traditional medicine are the use of herbs and the use of manual
techniques.

Broome, B. and R. Broome (2007). "Native Americans: traditional healing." Urologic nursing 27(2): 161.
There are an estimated 4.1 million people who are classified as American Indian and Alaska Native
alone or in combination with one or more other races. This racial group composes 1.5% of the total
U.S. population. The leading causes of illness and death among American Indians are heart
disease, cancer, unintentional injuries (accidents), diabetes, and stroke. American Indians also
have a high prevalence of obesity, chronic renal failure, alcoholism, and are at increased risk for
mental health issues and suicide. In an effort to build a trusted relationship with these patients and
become an active participant in their care, the health care provider must demonstrate respect for
the traditions of the American Indian.

127
Viljoen, A. M., et al. (2006). "The Biological Activity and Essential Oil Composition of 17 Agathosma
(Rutaceae) Species." Journal of Essential Oil Research 18: 2-16.
The essential oil composition, antimicrobial, anti-inflammatory and cytotoxic activities of 17
indigenous Agathosma species (18 samples) were investigated in order to validate their use in
traditional healing. The results were related to the chemical composition of the essential oils as
determined by GC and GC/MS. The antimicrobial activity was evaluated using the minimum
inhibitory concentration (MIC) method on four pathogens: Staphylococcus aureus (ATCC 12600),
Bacillus cereus (ATCC 11778), Klebsiella pneumoniae (NCTC 9633) and Candida albicans (ATCC
10231). The anti-inflammatory activity was evaluated using the 5-lipoxygenase assay while the
cytotoxic activity was determined using the MTT (3-[4,5-dimethyl-2-thiazol-yl]-2,5-diphenyl-2H-
tetrazolium bromide) cellular viability assay. The antimicrobial assay revealed that the most active
oil against C. albicans was A. collina (MIC value of 3 mg/mL) whilst the most active oils against B.
cereus were A. crenulata and A. pungens (MIC values of 3 mg/mL). Nine of the species had MIC
values of 4 mg/mL against the Gram-positive pathogen S. aureus. The oils showed less activity
against the Gram-negative pathogen K. pneumoniae. All the oils exhibited good in vitro anti-
inflammatory activity with A. collina being the most potent (IC50 value of 25.98 ± 1.83 µg/mL). The
results show that the oils were strong inhibitors of the enzyme 5-lipoxygenase. The oils proved to
be toxic in the MTT assay displaying IC50 values of < 0.0001 µg/mL, which were relatively toxic
when compared to a plant-derived compound such as quinine (IC50 value of 0.08 ± 0.03 µg/mL).
The results revealed some relationships between the major components, some bioactivities and
toxicities. The oils were found to differ qualitatively and quantitatively in compositions and their
analysis resulted in the identification of a total of 322 compounds in 18 of the samples. [ABSTRACT
FROM AUTHOR]
Copyright of Journal of Essential Oil Research is the property of Taylor & Francis Ltd

van Vuuren, S. F. and A. M. Viljoen (2006). "A Comparative Investigation of the Antimicrobial Properties of
Indigenous South African Aromatic Plants with Popular Commercially Available Essential Oils." Journal of
Essential Oil Research 18: 66-71.
Essential oils have been accepted and recognized as having several therapeutic applications.
Popular commercial oils such its lavender, rosemary, tea tree, thyme and peppermint have been
used extensively in aromatherapy and as a treatment regimen against bacterial and fungal
infections. Extensive studies on indigenous essential oils used in South African traditional healing
rites indicate efficacy against a number of pathogens. By means of comparatively determining the
MIC of the above-mentioned popular commercial oils against the essential oils of five indigenous
plants (Myrothamnus flabellifolius, Osmitopsis asteriscoides, Heteropyxis natalensis, Artemisia afra
and Lippiajavanica), efficacy was determined against eight bacterial reference strains and two yeast
reference strains. The laboratory conditions and inoculum were standardized to ensure all 10
essential oils (commercial and indigenous) were evaluated under identical conditions. Where MIC
data indicated coinciding values between commercial and indigenous oils, the MIC was further
refined to narrow the increments. To comparatively demonstrate the time kill efficacy, commercial
and indigenous oils were exposed to Staphylococcus aureus, Klebsiella pneumoniae and Candida
albicans and the cidal efficacy plotted over time against the logarithm of viable colonies. Results
indicate that South African indigenous essential oils compare favorably with commercial oils studied
herein. Of all oils studied, Myrothamnus flabellifolius showed the most rapid cidal effect against all
three pathogens tested. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Essential Oil Research is the property of Taylor & Francis Ltd

Stevens, L. and D. Steel (2006). "Gathering held to help heal the spirit." Windspeaker 24(6): 12-23.
The article reports on the fifth gathering of the Healing Our Spirit Worldwide conference held August
6 to 11, 2006 in Edmonton, Alberta. It discusses the participation of indigenous peoples from
around the globe in workshops that highlighted healing initiatives, research, wellness issues and
traditional solutions to health and healing concerns.

128
Shirayama, Y., et al. (2006). "Modern medicine and indigenous health beliefs: malaria control alongside
"Sadsana-phee" (animist belief system) in Lao PDR." The Southeast Asian journal of tropical medicine and
public health 37(4): 622-629.
The major religion in Lao PDR is Buddhism, but many ethnic groups in rural Lao PDR hold an
animist belief system called "Sadsana-pee". At the same time, the Bourapar District study site in
Khammouane Province, Lao PDR is at high risk of malaria infection. Due to their belief in traditional
ways of healing, the promotion of malaria prevention and treatment with modern medicine was not
always welcomed by the villagers. Based on the results of questionnaire interviews with 240 heads
of households from February to March of 2003, the effect of local beliefs on malaria control
activities was discussed. Despite widely available western medicine and widely conducted health
education, some people still believe that evil spirits cause malaria and rely on traditional medicine
and/or religious ceremonies for treatment. Based on our findings, we recommend that future
education and malaria control programs be revised and made sensitive to those people holding
indigenous beliefs.

Mpofu, E. (2006). "Indigenous and Complementary and Alternative Healing Practices." Symposium 53(4):
375-488.
A special issue on indigenous and complementary and alternative healing practices is presented.
Articles discuss the ethnotherapeutic treatment practices of curanderos—the practitioners of
traditional Mexican medicine—and their effectiveness in the treatment of mental illness, traditional
healing practices sought by Muslim psychiatric patients in Pakistan, perspectives and practices of
Xhosa-speaking African traditional healers when managing psychosis, indigenous healing practices
among rural elderly African-Americans, and Native American healing traditions. An introduction to
the special issue is also provided, along with two commentaries on the articles in the issue.

Luedke, T. J. and H. G. West (2006). Borders and healers : brokering therapeutic resources in southeast
Africa, Bloomington: Indiana University Press.

Levers, L. L. (2006). "Traditional Healing as Indigenous Knowledge: Its Relevance to HIV/AIDS in Southern
Africa and the Implications for Counselors." Journal of Psychology in Africa 16(1): 87-100.
This article integrates the results of several culture-based studies conducted over the past decade.
Specifically, links are made between the continued relevance of the African traditional healer's
corpus of knowledge, the efficacy of the healer's cultural authority, and the need for HIV/AIDS-
related strategies and interventions that are culturally sensitive, especially counseling. Results of an
initial investigation of traditional healing in Lesotho, Swaziland, and Zimbabwe are integrated with
more recent research in Botswana and Namibia. Findings from these studies are meshed with
preliminary results of an ongoing investigation of the contextual influences and cultural factors
associated with the spread of HIV/AIDS in the southern African region. Outcomes of the combined
Investigations have supported further examination of traditional healing as an indigenous
knowledge system, of its relevance to HIV/AIDS, and of its significance to professional counselors
in Africa. Related recommendations are offered for consideration by those working within HIV/AIDS
systems of intervention. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Psychology in Africa is the property of Taylor & Francis Ltd

Hild, C. M. (2006). "Places and States of Mind for Healing." ReVision 29(1): 12-19.
Recent scientific investigations into the physical aspects of sacred sites are providing new avenues
for investigation. Human abilities to perceive extremely subtle physical parameters, which have
previously been considered outside of typical sensory capacity, are being researched. It appears
that people can sense differences in the physical environment and have established cultural
reminders at such places. These places have been used for many purposes, including to improve
health and well-being. A sense of place provides a feeling of well-being. The honoring of such
locations is part of the respect and regard that exists among indigenous people and their sites of
traditional healing. Reciprocity occurs in the physical closeness and the benefits derived at these
locations. Some of these sites are perceived as portals for the mind to access a different level of

129
 consciousness and gain information and greater understanding from which well-being can be
promoted. [ABSTRACT FROM AUTHOR]
Copyright of ReVision is the property of ReVision Publishing

Frum, Y. and A. M. Viljoen (2006). "In Vitro 5-Lipoxygenase Activity of Three Indigenous South African
Aromatic Plants Used in Traditional Healing and the Stereospecific Activity of Limonene in the 5-
Lipoxygenase Assay." Journal of Essential Oil Research 18: 85-88.
An investigation was undertaken to determine the 5-lipoxygenase inhibitory activity of aromatic
plants traditionally used to treat dermatological pathologies. Guided by ethnobotanical literature and
availability from natural sources, the essential oils of Helichrysum odoratissimum (L.) Less.,
Heteropyxis natalensis Harv. and Lippia javanica (Burm. f.) Spreng. were collected. The
hydrodistilled essential oils displayed promising 5-lipoxygenase inhibitory activity with IC50 values
between 35 and 75 ppm. The oil compositions were determined by GC and GC/MS. Major
compounds possibly contributing to the anti-inflammatory activity include β-caryophyllene, 1,8-
cineole and limonene. Enantiomers and racemic mixtures of limonene displayed significantly
different 5-lipoxygenase inhibitory activity suggesting stereoselectivity of the enzyme-catalyzed
reaction. Furthermore, the monoterpene 1,8-cineole appeared to cause partial potentiation of the
anti-inflammatory activity displayed by limonene. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Essential Oil Research is the property of Taylor & Francis Ltd

Faroopi, Y. N. (2006). "Traditional Healing Practices Sought by Muslim Psychiatric Patients in Lahore,
Pakistan." International Journal of Disability, Development & Education 53(4): 401-415.
This research explored the type of traditional healing practices sought by Muslim psychiatric
patients treated at public hospitals of Lahore city, Pakistan. The sample comprised 87 adult
psychiatric patients (38% male and 62% female). The patients self-reported on the Case History
Interview Schedule that they had sought diverse traditional healing methods, including
Homeopathy, Naturopathy (Tibb), Islamic Faith Healing, and Sorcery, for their psychiatric disorders
prior to their current treatment from licensed psychiatrists, with the majority indicating they had
sought more than one of these traditional healing practices. Patients with different psychiatric
disorders sought multiple traditional healing methods for the treatment of their mental disorders:
somatoform (73%); personality/conduct disorders (73%); schizophrenia (70%); affective disorders
(68%); and anxiety disorders (55%). Proportionately more male than female patients used multiple
traditional healing practices. The male patients showed a higher number of visits per week to
traditional healers than their female counterparts. These different help-seeking practices may be
attributed to gender discrimination in mobility and taboos attached to women's consultation of male
traditional healers. The study demonstrates Islamic religious traditions and Pakistani cultural norms
affected the health care choices of Pakistani psychiatric patients. Reprinted by permission of the
publisher.

Edge, L. and T. McCallum (2006). "MÉTIS IDENTITY: SHARING TRADITIONAL KNOWLEDGE AND
HEALING PRACTICES AT MÉTIS ELDERS' GATHERINGS." Pimatisiwin: A Journal of Aboriginal &
Indigenous Community Health 4(2): 83-115.
The adoption of a holistic and population health approach to Métis health encourages us to
consider indicators other than physical health that may contribute to our health and wellness as
Métis. This article represents an overview of a traditional knowledge project with Métis Elders from
across Canada, initiated by the Métis Centre at the National Aboriginal Health Organization. It is a
collaboration between a Métis researcher and one of the Métis Elders who participated in the
national and regional Métis Elders' Gatherings over a four-year period. Based upon a collaborative
presentation at the 2006 Healing Our Spirit Worldwide conference, the authors present their
experiences as participants in this unique initiative as shared by the group of Métis Elders, seniors
and healers with whom they engaged. From the knowledge made available through this process,
factors that contribute to Métis identity, health, healing and wellness are identified and further
explored. The foundations for the article rest on the following themes identified by project
participants: health and healing by Métis through listening to ancestral voices; a return to the Michif

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 language; a greater awareness of the significance of the role of Métis women and family to the
health of communities; a better understanding of the centrality of our relationship to the environment
for individual and community health and wellness; and an awareness of historical, cultural and
Aboriginal language perspectives for understanding traditional cultural practices and protocols. The
Métis Elders' Gatherings are a demonstration of how events can facilitate and foster the exchange
and practice of traditional knowledge in a respectful and reciprocal manner. It was a clear outcome
of the process to the participating Métis Elders, seniors and healers that this type of collaborative
community-based research initiative contributes to the enhancement of their own health as Métis
today and, therefore, in turn, will contribute to the health of future generations. [ABSTRACT FROM
AUTHOR]
Copyright of Pimatisiwin: A Journal of Aboriginal & Indigenous Community Health is the property of Te Rau
Ora

Dyck, I. (2006). "Travelling tales and migratory meanings: South Asian migrant women talk of place, health
and healing." Social & Cultural Geography 7(1): 1-18.
Geographers are bringing together narrative approaches and insights from cultural and feminist
geography in building a body of work that examines the links between health, place and culture.
This paper follows this direction in examining accounts of health and illness of South Asian migrant
women living in British Columbia, Canada, using data from semi-structured interviews and a set of
in-depth group interviews. The intent of the study was to explore how traditional medicine and
indigenous medicine, as subjugated knowledges, were in tension or integrated with western
medicine in the women's approaches to keeping healthy and managing illness. Analysis of the
accounts shows intricate relationships among the body, food, place and identity. It is argued that
these relationships are integral to the ongoing constitution of subjectivities and place in the context
of the rapidly growing urban centres of the study. The paper concludes with comment on how this
type of analysis of health and illness ‘talk’ de-medicalizes immigrants’ health behaviour, instead
placing it within wider issues of integration and inclusion confronting racialized immigrant groups.
(English) [ABSTRACT FROM AUTHOR]
Cuentos de viaje y significados migratorios: mujeres inmigrantes del sur de Asia hablan de lugar, salud y
curas mujer inmigrante, salud, comida, curas tradicionales, lugar, identidad Los geógrafos han
juntado enfoques e ideas narrativos de las geografías de cultura y feminismo para crear un
conjunto de trabajo que examina los vínculos entre salud, lugar y cultura. Este papel sigue esta
dirección al examinar relatos de salud y enfermedad de las mujeres inmigrantes del sur de Asia
que viven en British Columbia, Canadá. Hace uso de información recopilada de entrevistas semi-
estructuradas y de entrevistas exhaustivas con grupos de mujeres. El objetivo del estudio era
explorar la manera en que la medicina tradicional y la medicina indígena, como conocimientos
subyugados, estaban en conflicto con, o integraban con la medicina occidental en cuanto al modo
en que las mujeres mantenían la salud y trataban las enfermedades. El análisis de los relatos
indica relaciones intricadas entre el cuerpo, la comida, lugar e identidad. Se sugiere que estas
relaciones son esenciales a la constitución de subjetividades y lugar que continúa en el contexto de
los centros urbanos cada vez más grandes donde tuvo lugar la investigación. El papel concluye
con un comentario sobre el modo en que este tipo de análisis del diálogo sobre salud y
enfermedad saca del campo de la medicina el comportamiento de las inmigrantes con relación a su
salud, juntándolo con cuestiones más amplias de integración e inclusión que los grupos de
inmigrantes racializados enfrentan. (Spanish) [ABSTRACT FROM AUTHOR]
Les récits de voyage et les significations migratoires: des femmes immigrées de l'Asie du Sud
s'entretiennent sur le lieu, la santé et la guérison femmes immigrées, santé, alimentation, guérison
traditionnelle, lieu, identité Les géographes combinent des approches fondées sur le récit et des
connaissances issues d'un corpus en géographie culturelle et féministe élaboré afin d'étudier les
rapports entre la santé, le lieu et la culture. Dans cette foulée, l'article poursuit par une étude de
récits sur la santé et la maladie tenus par des femmes immigrées de l'Asie du Sud et installées en
Colombie Britannique (Canada). Les données sont tirées des résultats d'entrevues semi structurées
et d'une série d'entrevues en profondeur menées en groupe. L'étude avait pour objectif d'explorer
de quelles façons la médecine traditionnelle et la médecine indigène, définies comme des

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 connaissances subjuguées, sont mises en tension ou intégrées à la médecine occidentale par les
moyens déployés par les femmes pour se maintenir en santé et gérer la maladie. L'analyse des
récits permet de montrer des relations complexes entre le corps, les aliments, le lieu et l'identité. Il
est suggéré que ces relations sont indispensables à l'élaboration continuelle des subjectivités et du
lieu dans un contexte d'étude caractérisé par une urbanisation rapide. En conclusion, l'article
propose des commentaires sur la manière dont ce genre d'analyse de «discussion» sur la santé et
la maladie permet de démédicaliser les comportements de santé des immigrants et plutôt de la
situer par rapport aux enjeux plus considérables concernant l'intégration et l'insertion de groupes
d'immigrants racialisés. (French) [ABSTRACT FROM AUTHOR]
Copyright of Social & Cultural Geography is the property of Routledge

Coates, J., et al. (2006). "An 'ecospiritual' perspective: finally, a place for indigenous approaches." The
British Journal of Social Work 36(3): 381-399.
Despite holding significant roles in providing social services to First Nations or indigenous
communities, social work has been reluctant to accept indigenous perspectives and traditional
forms of helping and healing. Most often, social workers have operated within the dominant
paradigms that, despite efforts to the contrary, have primarily imposed Western social work beliefs
and practices that have been unable to effectively accommodate diversity. This paper argues that
the recent attention to the importance of the environment and spirituality, and the paradigmatic shift
that such issues require, has created a welcoming space for indigenous voices. Such acceptance
has opened the opportunity for the profession to benefit not only from a genuine exchange among
cultures, but also from a re-thinking of the foundational beliefs of the social work profession.
(Journal abstract)

Carlock, D. (2006). "Native American Health: Traditional Healing and Culturally Competent Health Care
Internet Resources." Medical Reference Services Quarterly 25(3): 67-76.
Health disparities between Native Americans and the general population of the United States are a
major health concern. Traditional healing and culturally competent health care offer much promise
in raising the health status of Native Americans. Traditional healing, although uniquely practiced by
each indigenous culture, is generally a system of medicine based on the inseparability of mind,
body, and spirit. Culturally competent health care, care that is congruent with the culture and
language of the patient, is a growing initiative in western medicine. This article outlines Internet
sites and online resources relevant to the study and practice of traditional healing and culturally
competent health care. [ABSTRACT FROM AUTHOR]
Copyright of Medical Reference Services Quarterly is the property of Taylor & Francis Ltd

Bourbonnais-Spear, N., et al. (2006). "Culturally Important Plants from Southern Belize: Domestication by
Q'eqchi' Maya Healers and Conservation." AMBIO - A Journal of the Human Environment 35(3): 138-140.
The article presents a study that highlights an innovative and challenging medicinal plant project
started by a group of traditional Q' eqchi' Maya healers in southern Belize. The medicinal plant
garden combines in situ and ex situ conservation efforts, with part of the 50 acres of land remaining
unaltered. In the cultivated portion, the Q' eqchi', healers association has transplanted highly used
species from remote areas of the district to the garden. The general purpose of the garden is to
promote healing activities and traditional practices through education. It will also serve as an
additional source of botanicals for the healers, with an envision of using the plants for the
sustainable production of rain forest phytomedicines and nontimber forest

Archibald, J.-a., et al. (2006). "Creating Transformative Aboriginal Health Research: The BC ACADRE at
Three Years." Canadian Journal of Native Education 29(1): 4-11.
This article traces three years of progress related to building Aboriginal health research capacity
with Aboriginal people, communities, and postsecondary institutions through the efforts of the BC
Aboriginal Capacity and Developmental Research Environment (ACADRE) network. Extensive
Aboriginal community consultations throughout BC resulted in the identification of seven
community- determined research theme priorities: traditional healing, knowledge, and practices;

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 addictions and mental health—treatment and transitions; health care programs and policy; health
promotion and best practices; Elders' well-being; ethics—research and practice; and capacity-
building in and access to research. Various research partnerships with Aboriginal community,
health, and educational organizations resulted in the development of research awareness
workshops, pilot studies, provincial forums to share research experiences, learning research
modules, and the development of community-s pecific ethical protocols. A significant outcome of
the BC ACADRE has been funding and mentoring support for numerous high school,
undergraduate, master's, and doctoral students engaged in Aboriginal health education and
research. [ABSTRACT FROM AUTHOR]
Copyright of Canadian Journal of Native Education is the property of Canadian Journal of Native Education

Struthers, R. and V. S. Eschiti (2005). "Being healed by an indigenous traditional healer: sacred healing
stories of Native Americans. Part II." Complementary therapies in clinical practice 11(2): 78-86.

Stevens, L. (2005). "Six Nations youth organizing international Run for Unity." Ontario Birchbark 4(6): 4-4.
Reports on the Spirit of the Youth Run for Unity 2005, which be held from July 24 to August 5,
2005. Plan for youth participants to retrace their ancestors' footsteps across the United States-
Canadian border through the traditional Haudenosaunee territory. Praying for healing and unity
among the indigenous peoples.

Solomon, A. and N. N. Wane (2005). Indigenous healers and healing in a modern world. Integrating
traditional healing practices into counseling and psychotherapy. Thousand Oaks, Calif: 52-60.

Smith, D. P. (2005). The sweat lodge as psychotherapy: congruence between traditional and modern
healing. Integrating traditional healing practices into counseling and psychotherapy. Thousand Oaks, Calif:
196-209.

McCormick, R. (2005). The healing path: what can counselors learn from aboriginal people about how to
heal? Integrating traditional healing practices into counseling and psychotherapy. Thousand Oaks, Calif:
293-304.

MacIntyre, M., et al. (2005). "MEDICAL PLURALISM AND THE MAINTENANCE OF A TRADITIONAL
HEALING TECHNIQUE ON LIHIR, PAPUA NEW GUINEA." Pimatisiwin: A Journal of Aboriginal &
Indigenous Community Health 3(1): 87-99.
The article presents a case study that describes and illustrates the persistence of an ancient
healing procedure, cranial trepanation, in the context of major changes in health services in a
Papua New Guinea mining community. It outlines illnesses and injuries to which trepanation is
used. It provides information on the mining projects in the country. It describes the most common
illnesses on Lihir.

Lumsden Cook, J. J., et al. (2005). "AN EXPLORATORY STUDY INTO TRADITIONAL ZULU HEALING
AND REG EFFECTS." Journal of Parapsychology 69(1): 129-138.
This paper presents the results of a pilot study that investigated how directed mental healing by
indigenous healers in South Africa impacted upon the functioning of a Random Event Generator.
Participants were asked to focus their intention directly onto the device and administer healing as
they would do with actual clients. A cumulative effect that significantly exceeded chance expectancy
(Stouffer Z = 2.531, p = .01) provides support for the view that this is an approach worth pursuing,
and that a larger scale study may be of merit. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Parapsychology is the property of Rhine Research Center

Devenish, A. (2005). "Negotiating Healing: Understanding the Dynamics amongst Traditional Healers in
Kwazulu-Natal as they Engage with Professionalisation." Social Dynamics 31(2): 243-284.
Traditional healing in South Africa is undergoing a process of change. Recognition of the role of
traditional healers in health care, especially in the face of the HIV and AIDS pandemic, has led to

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 government calls for professionalisation amongst this group. Traditional healers themselves have
been increasingly experiencing a need to professionalise in order to gain more equal treatment in
the public health sector and to secure access to state resources and support. In response to these
developments, the government passed the Traditional Health Practitioners Act in 2004, which sets
the parameters for official recognition of healers under the state. This paper focuses on the
dynamics and politics amongst traditional health practitioners as they undergo this process of
professionalisation, focusing on the KwaZulu-Natal Traditional Healers Council, the official body
responsible for representing healers in the Province. It explores and analyses several key tensions
amongst healers within and beyond the Council, showing how these tensions reveal particular
power struggles over authority, as well as conflicting perspectives on the control and use of
indigenous knowledge and the parameters of ‘authentic’ and ‘appropriate’ healing practice. The
paper also looks at how the KwaZulu-Natal Council has attempted to mediate these tensions,
emphasising that healers will have to find ways to resolve such conflicts in order for them to be able
to come together and work on a common vision of professionalism. [ABSTRACT FROM
PUBLISHER]
Copyright of Social Dynamics is the property of Routledge

Ashforth, A. (2005). "Muthi , Medicine and Witchcraft: Regulating ‘African Science’ in Post-Apartheid South
Africa?" Social Dynamics 31(2): 211-242.
This paper comprises extracts from Adam Ashforth's book: Witchcraft. Violence and Democracy in
South Africa (Chicago University Press, 2005). It argues that the distinction between witchcraft and
healing is essentially a moral one (healers and witches use supernatural forces supposedly for
different ends) and that both activities fall under the rubric of ‘African science’. Whereas proponents
of ‘Indigenous Knowledge Systems’ attempt, as part of a broader cultural project, to provide
‘traditional’ African healing with scientific status, others – starting with Motlana's 1988 call to ‘stop
romanticizing the evil depredations of the sangoma’ in order to free patients from the ‘tyranny of
superstition’ – emphasise the incommensurability of traditional healing practices with science. The
paper concludes with a discussion of how such incommensurability makes it very difficult, if not
impossible, for the post-apartheid state to regulate ‘African science’. [ABSTRACT FROM
PUBLISHER]
Copyright of Social Dynamics is the property of Routledge

Abu-Rabia, A. (2005). "Indigenous practices among Palestinians for healing eye diseases and
inflammations." Dynamis (Granada, Spain) 25: 383-401.
This paper briefly describes the state health services in general, and eye care in particular for
Palestinian Arabs under the British Mandate (1917-1948). The paper will also discuss the
environmental and cultural origins of the prevalence of eye diseases among Palestinian Arabs. The
second part of the research describes in detail indigenous practices of traditional medicine for
healing trachoma and other eye diseases, inflammation that were prevalent in Mandatory Palestine.

(2005). Integrating traditional healing practices into counseling and psychotherapy. Thousand Oaks, Calif,
Sage.

Struthers, R., et al. (2004). "Traditional indigenous healing: Part I." Complementary therapies in nursing &
midwifery 10(3): 141-149.
Traditional indigenous healing is widely used today, as it has been since time immemorial. This
article describes the following areas in regards to traditional healing: (a) an explanation of
indigenous peoples, (b) a definition of traditional indigenous healing, (c) a portrayal of traditional
healers, (d) health within indigenous culture, (e) traditional healing techniques, (f) utilization of
traditional healing, (g) how to find a traditional healer, and (h) comparing traditional healing
principles with mainstream ways. It is important to have knowledge about this method of holistic
healing so health care providers and nurses can integrate it into the health care for individuals
and/or families that choose traditional indigenous healing.

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Struthers, R. and V. S. Eschiti (2004). "The experience of indigenous traditional healing and cancer."
Integrative cancer therapies 3(1): 13-23.
Indigenous traditional healing is an ancient, deeply rooted, complex holistic health care system
practiced by indigenous people worldwide. However, scant information exists to explain the
phenomenon of indigenous medicine and indigenous health. Even less is known about how
indigenous healing takes place. The purpose of this study is to describe the meaning and essence
of the lived experience of 4 indigenous people who have been diagnosed with cancer and have
used indigenous traditional healing during their healing journey. The researcher used a qualitative
phenomenological methodology to collect and analyze interview data. Interviews were conducted
with 4 self-identified indigenous people, ages 49 to 61, from diverse tribes. Time since cancer
diagnosis varied from 2 to 20 years; types of cancer included lung, prostate, sarcoma of the leg,
and breast. Four themes and 2 subthemes emerged (1) receiving the cancer diagnosis (with
subthemes of knowing something was wrong and hearing something was wrong), (2) seeking
healing, (3) connecting to indigenous culture, and (4) contemplating life's future. This study
demonstrates that 4 individuals with cancer integrated Western medicine and traditional healing to
treat their cancer. This knowledge provides necessary data about the phenomena of being healed
by indigenous healers. Such data may serve as an initial guide for health care professionals while
interacting with indigenous people diagnosed with cancer. Accordingly, traditional healing may be
used to decrease health disparities.

Novins, D. K., et al. (2004). "Use of biomedical services and traditional healing options among American
Indians: sociodemographic correlates, spirituality, and ethnic identity." Medical care 42(7): 670-679.
Objective: The objective of this study was to describe the use of biomedical services and traditional
healing options among a reservation-based sample of American Indians from 2 culturally distinct
tribes; Methods: Participants were 2595 American Indian adolescents and adults ages 15 to 57
randomly selected to represent 2 tribes living on or near their rural reservations. First, we examined
the prevalence and correlates of use of biomedical services and traditional healing for both physical
health and psychiatric problems. Second, we developed logistic regression models predicting the
independent and combined use of biomedical services and traditional healing; Results: The
prevalence of combined and independent use of biomedical services and traditional healing varied
by tribe. The prevalence of biomedical service use ranged from 40.9% to 59.1% for physical health
problems and 6.4% to 6.8% for psychiatric problems. The prevalence of the use of traditional
healing ranged from 8.4% to 22.9% for physical health problems and 3.2% to 7.8% for psychiatric
problems. Although combined use of both types of services was common (10.4-22.6% of service
users), many used only traditional healing (3.5-40.0%). Correlates of service use included age,
educational level, and ethnic identity. For example, use of traditional healing was correlated with
higher scores on a scale measuring identification with American Indian culture; Conclusions: Both
biomedical services and traditional healing are important sources of care in American Indian
communities, and are used both independently and in combination with one another.

Lemelson, R. B. (2004). "Traditional healing and its discontents: efficacy and traditional therapies of
neuropsychiatric disorders in Bali." Medical anthropology quarterly 18(1): 48-76.
In a discussion of patients suffering from obsessive-compulsive disorder (OCD) and/or Tourettes's
Syndrome (TS), in Bali, Indonesia, traditional healing and psychiatric perspectives are used to
highlight the power and weakness of each to treat these conditions. Given they are drawn from the
same culture, should not indigenous explanatory models provide meaning and be more efficacious
at relieving the suffering of people with OCD and TS-like symptoms? What if they provide an
understandable meaning for patients but these meanings have no efficacy? Ethnographic data on
Balinese models for illness are presented. Multiple data sources were used to frame the complex
Balinese traditional healing systems. Forty patients were interviewed regarding their utilization of
traditional healers, and healers were observed treating patients and interviewed regarding their
treatment regimens and explanatory models. Traditional explanatory models for illness provide an
understandable and integrated system of meaning for these disorders but are not successful in
relieving symptomatology. Neurobiological approaches, traditional healing, and ethnographic

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 methods are compared and contrasted to highlight the strengths and weaknesses of each in
relation to issues of exegesis and efficacy.

Homsy, J., et al. (2004). "Defining Minimum Standards of Practice for Incorporating African Traditional
Medicine into HIV/AIDS Prevention, Care, and Support: A Regional Initiative in Eastern and Southern
Africa." Journal of Alternative & Complementary Medicine 10(5): 905-910.
In many resource-poor settings of Africa, a majority of people living with HIV/AIDS depend on and
choose traditional healers for psychosocial counseling and health care. If the current pan-African
prevention and care efforts spurred by the HIV pandemic do not actively engage African Traditional
Medicine, they will effectively miss 80%, the vast majority of the African people who, according to
the World Health Organization, rely on traditional medicine for their primary health care needs. In
2001, the Ugandan nongovernmental organization, Traditional and Modern Health Practitioners
Together Against AIDS and Other Diseases, in Kampala, identified the need for a concerted,
systematic, and sustained effort at both local and regional levels to support and validate African
Traditional Medicine on several fronts. The Eastern & Southern Africa Regional Initiative on
Traditional Medicine and AIDS was borne out of this assessment. It convened a regional
consultation in May 2003, which produced a series of proposed standards around six main themes
related to traditional medicine and HIV/AIDS: the systematic evaluation of traditional remedies;
spiritual aspects of healing; HIV prevention and care; processing and packaging of traditional
remedies; protection of indigenous knowledge; and intellectual property rights related to traditional
health systems. These standards, summarized in this paper, will be incorporated into programs on
traditional medicine and HIV/AIDS by various implementers in the region. A number of strategies to
test and implement these recommendations are also defined. [ABSTRACT FROM AUTHOR]
Copyright of Journal of Alternative & Complementary Medicine is the property of Mary Ann Liebert, Inc.

Zapf, M. K., et al. (2003). "The Learning Circle." Tribal College Journal 15(2): 52-58.
The vision, knowledge base, design, and implementation of the Learning Circle model of outreach
social work education is described. The model was developed in the province of Alberta in western
Canada and involves First Nations communities, Metis settlements, rural stakeholders, and a cross-
cultural team from the University of Calgary working in collaboration. The Learning Circle model
offers weekend courses through tribal and community colleges in outlying regions in which local
elders and healers connect core course material with regional history, issues, and traditional
healing practices. The program allows students to work in their home communities while studying
for an accredited Bachelor of Social Work degree.

Struthers, R. (2003). "The artistry and ability of traditional women healers." Health Care for Women
International 24(4): 340-354.
In a phenomenological research study with a purposeful sample, 6 Ojibwa and Cree indigenous
women healers from Canada and the United States shared their experience of being a traditional
healer. Using stories obtained during open-ended, unstructured interviews, in this article I depict the
lives, backgrounds, and traditional healing practices of women who, in the past, have not been
afforded an opportunity to dialogue about their healing art and abilities. The methods of these
women healers, their arts and their gifts, are different from those of Western conventional medicine
because of dissimilar world views related to health and illness. An increased awareness of health
care providers related to the ancient art of traditional healing currently practiced in communities by
gifted women who provide culturally specific holistic healing and health care is essential.
[ABSTRACT FROM AUTHOR]
Copyright of Health Care for Women International is the property of Routledge

Sickle, D. V., et al. (2003). "QUALITATIVE STUDY OF THE USE OF TRADITIONAL HEALING BY
ASTHMATIC NAVAJO FAMILIES." American Indian & Alaska Native Mental Health Research: The Journal
of the National Center 11(1): 1-18.
Despite increasing prevalence of asthma among American Indians and/or Alaska Natives, little is
known about their use of traditional healing in its management. A convenience sample of 24 Navajo

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 families with asthmatic members (n=35) was interviewed between June 1997 and September 1998.
While 46% of families had previously used traditional healing, only 29% sought traditional healing
for asthma. Use of traditional healing was unrelated to use of biomedical therapies, hospitalizations,
or emergency services. Practical factors and questions about the nature and origins of asthma were
the primary considerations determining use of traditional medicine. Little conflict between traditional
healing and biomedical treatment was reported. The use of traditional healing for asthma is
influenced by beliefs about the disease and factors specific to the individual, including their local
social, economic, and cultural context. [ABSTRACT FROM AUTHOR]
Copyright of American Indian & Alaska Native Mental Health Research: The Journal of the National Center
is the property of University of Colorado Denver

Schneider, G. W. and M. J. DeHaven (2003). "Revisiting the Navajo way: lessons for contemporary
healing." Perspectives in biology and medicine 46(3): 413-427.
Given the paradox of the success of modern medical technology and the growing patient
dissatisfaction with present-day medicine, critics have called for a reevaluation of contemporary
medical practice. This paper offers a phenomenological analysis of traditional Navajo healers and
their ceremonies to highlight key aspects of healing. A phenomenological view of medical practice
takes into account three key features: the lifeworld, the lived body, and understanding. Because of
their closeness to a phenomenological view, traditional Navajo mythology and healing practices
offer insight into the healing process. Contemporary physicians can appreciate the
phenomenological elements of Navajo healing ceremonies, including the Mountain Chant. Navajo
healers help patients make sense of their illnesses and direct their lives accordingly, an outcome
available to contemporary practitioners, who are also gifted with the benefits of new technologies.
By examining scientific medicine, Navajo healing practices, and phenomenology as complementary
disciplines, the authors provide the groundwork for reestablishing a more therapeutic view of health.

Pierce, R. and J. Kelly (2003). "Intercultural Research: Australia and Canada." Pimatisiwin: A Journal of
Aboriginal & Indigenous Community Health 1(2): 155-161.
Features Ros Pierce and Janet Kelly, registered nurses in Australia, and their study tour on
indigenous health in Canada. Personal background; Description of cross-cultural experiences;
Impact of combining western medicine, traditional culture and healing practices on health.

Long, J., et al. (2003). "Cultural Foundations for Ecological Restoration on the White Mountain Apache
Reservation." Conservation Ecology (11955449) 8(1): N.PAG.
Myths, metaphors, and social norms that facilitate collective action and understanding of restoration
dynamics serve as foundations for ecological restoration. The experience of the White Mountain
Apache Tribe demonstrates how such cultural foundations can permeate and motivate ecological
restoration efforts. Through interviews with tribal cultural advisors and restoration practitioners, we
examined how various traditions inform their understanding of restoration processes. Creation
stories reveal the time-honored importance and functions of water bodies within the landscape,
while place names yield insights into their historical and present conditions. Traditional healing
principles and agricultural traditions help guide modern restoration techniques. A metaphor of
stability illustrates how restoration practitioners see links among ecological, social, and personal
dimensions of health. These views inspire reciprocal relationships focused on caretaking of sites,
learning from elders, and passing knowledge on to youths. Woven together, these cultural traditions
uphold a system of adaptive management that has withstood the imposition of non-indigenous
management schemes in the 20th century, and now provides hope for restoring health and
productivity of ecosystems through individual and collective efforts. Although these traditions are
adapted to the particular ecosystems of the Tribe, they demonstrate the value of understanding and
promoting the diverse cultural foundations of restoration. [ABSTRACT FROM AUTHOR]
Copyright of Conservation Ecology (11955449) is the property of Resilience Alliance

Logan, M. (2003). "Traditional healing is threatened -- Elders." Windspeaker 21(3): 23.

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 The article focuses on the threat to traditional healing in Canada. Ecuadorian healers Juan and
Edgar Uyunkar were sentenced by Justice Gerald Michel for charges that originated from the death
of a woman who was taking part in a healing ceremony conducted by them. Justice Michel's
comments in his ruling do not directly address the status of the practice of Indigenous or traditional
medicine, said James Lamouche, a policy analyst with the National Aboriginal Health Organization
(NAHO). NAHO wants the issue discussed, he added, because many Aboriginal Elders worry that
governments could try to regulate healing and because the traditional knowledge involved in the
practice must be protected.

Gomberg, E. S. L. (2003). "Treatment for alcohol-related problems: special populations: research

opportunities." Recent developments in alcoholism : an official publication of the American Medical Society
on Alcoholism, the Research Society on Alcoholism, and the National Council on Alcoholism 16: 313-333.
Unlabelled: For the subgroups indicated, a few questions/issues are relevant to all three (women,
elderly, minorities): 1. Heterogeneity of the special populations, for example, Hispanic-Americans
are from different countries with different cultures. Women and the elderly vary by age, education,
income, social class, health status, etc., to say nothing of ethnicity/color/religion. 2. Of therapy
modalities, professional and indigenous, which are more efficacious? 3. Are group-specific
therapies needed, or will sensitivity to a particular group work as well? WOMEN: Stereotypes and
myths have prevailed, for example, the long-standing belief that women have poorer prognoses
than male alcoholics. When female and male alcoholics are compared, women report more positive
family history, a later onset of drinking and problems, more marital disruption, more comorbidity,
etc. The review of treatment outcomes (Vannicelli, 1986) showed few significant gender differences
in outcomes. Research recommendations include biological and genetic studies, women's view of
and use of therapeutic modalities, and outcome studies of different modalities, including all female
facilities. ELDERLY: Medications are used more by older patients, and such patients are more likely
to experience adverse drug reactions. In the moderate social use of alcohol, there are conflicting
reports and the extent of elderly use awaits decisive study. The etiology of problem drinking by
older persons is studied rarely. An attempt has been made to explain onset later in life (vs. earlier
onset) based on the stresses of aging (loss, loneliness, health problems, etc.); research results
have not been supportive. Consequences of older persons' heavy drinking seems to be most often
alcohol-related medical disorders, although there are often familial and social consequences.
Atkinson (1995) recommended the development of elder-specific outcome measures, study of the
efficacy of different treatment modalities, and study of the efficacy of treatment for patients in elder-
specific and mixed age groups, etc. MINORITIES: Each of the federally mandated minority groups
in the United States is heterogeneous. The epidemiology of use and abuse of alcohol and other
drugs is well studied, but treatment issues are not. AMERICAN INDIANS: There are more than 200
tribes; each has its own customs and culture. Some tribes are abstinent; others have big problems
with abuse of alcohol, and other drugs. Orthodox treatment methods, used by professional
counselors and therapists, have not worked very well.; Recommendation: study of traditional Indian
forms of healing practices combined with other treatment; this would be a culture-sensitive model.
BLACK AMERICANS: This includes not only African-Americans but people from the Caribbean,
Central and South America, etc. Among African-Americans, there is a history of ambivalence
toward alcohol: on the one hand, a tolerant "nightclub culture" and on the other, church beliefs in
temperance and abstinence. There is "respectable drinking" and "problem drinking," most often
defined as solitary or public drinking. The primary source of support is considered familial, so
people tend to be distrustful of therapy from "strangers." They are anonymous in promoting sobriety
and study of subcultural norms and the history of slavery. Earlier ethnographic works (Liebow,
1967) were of "street-corner men," slum dwellers, ghetto norms; recommended: studies of middle-
class African-American life and drinking behaviors. ASIAN-AMERICANS: A study in Los Angeles
reports differences among Chinese, Japanese, Filipinos, and Koreans in drinking beliefs and
behavior. Of these groups, the Japanese in Japan and the Japanese-Americans report the largest
number of heavy drinkers. It is, however, considered a private matter, even when associated with
social problems. Interestingly, there is an organization called the All Nippon Sobriety Association
(like Alcoholics Anonymous). RECOMMENDATIONs: studies of generational differences among

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 Japanese-Americans in use and efficacy of trea ment. For the Chinese-Americans, who are fairly
permissive about older persons' drinking and share a belief in the health benefits of alcohol, a
gender/gerontological study is recommended. HISPANIC-AMERICANS: As a total group, they drink
more and present more alcohol-related problems than other immigrant minorities. Age, ethnicity,
and gender patterns in permissiveness to drink need to be explored. Treatment sought is often in
pentecostal churches and Centros for Espiritismo. Hispanics are not likely to seek help in formal
clinical settings which emphasize alcohol consumption as the basic, core problem. They are more
likely to seek out and be responsive to the perception of their drinking problem as sin and a
rejection of Jesus. It is not that minorities do not recognize problems and seek out help. They are
not likely to seek out the health profession's offering of outpatient clinics, residential treatments, etc.

Fine, P. (2003). "Light up some sweet grass for a smudge and a bit of counselling Canadian style." Times
Higher Education Supplement(1604): 8-9.
A first-nations and aboriginal counseling degree program is offered at Brandon University in
Manitoba, Canada. Created to produce counselors with an insight into the particular needs of
indigenous peoples, the program aims to bridge traditional Native healing and contemporary
psychological counseling.

Walters, K. L. and J. M. Simoni (2002). "Reconceptualizing Native Women's Health: An 'Indigenist' Stress-
Coping Model. (Cover story)." American Journal of Public Health 92(4): 520-524.
This commentary presents an "indigenist" model of Native women's health, a stress-coping
paradigm that situates Native women's health within the larger context of their status as a colonized
people. The model is grounded in empirical evidence that traumas such as the "soul wound" of
historical and contemporary discrimination among Native women influence health and mental health
outcomes. The preliminary model also incorporates cultural resilience, including as moderators
identity, enculturation, spiritual coping, and traditional healing practices. Current epidemioiogical
data on Native women's general health and mental health are reconsidered within the framework of
this model. (Am J Public Health. 2002;92: 520-524) [ABSTRACT FROM AUTHOR]
Copyright of American Journal of Public Health is the property of American Public Health Association

Louw, C. A. M., et al. (2002). "Medicinal bulbous plants of South Africa and their traditional relevance in the
control of infectious diseases." Journal of Ethnopharmacology 82(2/3): 147.
Natural products are becoming more important in modern-day society as man is moving away from
synthetic products, which can be detrimental to the environment and human health. Scientific
research on the healing properties and bioactivity of natural compounds, especially of plant origin,
has been extensive particularly in the Western world. However, a rich heritage of floral biodiversity
is found in developing countries. South Africa, a country with a strong history of traditional healing,
hosts a variety of around 30 000 plant species. Indigenous bulbous plants of importance to South
African traditional healers mainly belong to the Amaryllidaceae and Hyacinthaceae families. A
number of these plants have particular uses as disinfectants and anti-inflammatory agents, although
there is still a lack of scientific research regarding their unique pharmacological compounds.
[Copyright &y& Elsevier]
Copyright of Journal of Ethnopharmacology is the property of Elsevier B.V.

Hurdle, D. E. (2002). "Native Hawaiian traditional healing: culturally based interventions for social work
practice." Social work 47(2): 183-192.
Developing cultural competence is a key requirement for social workers in the multicultural
environment of the 21st century. However, the development of social work interventions that are
syntonic with specific cultural groups is a great challenge. Interventions that are based on the
traditional healing practices of a particular culture ensure cultural relevance and consistency with its
values and worldview. This article discusses the importance of culturally based interventions within
a cultural competence framework and offers examples of such interventions used with Native
Hawaiians. Two interventions are discussed, targeted to the micro (direct practice) level and macro
(community practice) level of practice. Culturally based social work interventions may be most

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 appropriate for client systems within a particular culture; however, some methods, such as
ho'oponopono, have been successfully used with clients from other cultures as well.

Eyetsemitan, F. E. (2002). "Suggestions regarding cross-cultural environment as context for aging and
human development in non-Western cultures." Psychological reports 90(3 Pt 1): 823-833.
An individual's aging and human development always occur within a articular cultural context, but
given the dominance of Western culture, the environment of non-Western societies is cross-
cultural--it includes not only a non-Western dimension, but also Global and Western dimensions.
The Western dimension is made up of those characteristics associated with Western societies,
which are now found in non-Western societies, for example, Western education, healthcare
services, and indusrialization. The non-Western dimension, on the other hand, is made up of those
attributes that are indigenous to the people, e.g., traditional healing. The Global dimension is
characterized by standards that all societies should adhere to, e.g., human rights, equality for
women, or by biological changes that are universally shared. Given this situation, six possible
interaction patterns between the individual and his environment are mentioned as they have
implications for different aging and human development pathways. These cross-cultural
environmental dimensions also have implications for immigrants and refugees from non-Western
societies in Western cultures and for ethnic minority group members in dominant cultures. This
initial proposal may stimulate further detailed development.

Broad, L. M. and D. M. Allison (2002). "Nurse practitioners and traditional healers: an alliance of mutual
respect in the art and science of health practices." Holistic nursing practice 16(2): 50-57.
The indigenous people of Hawaii have had difficulty adapting to the Western diet and stressful
lifestyle of today's mixed cultural and economic development. This has left a health toll of high rates
of diabetes, hypertension, hypercholesterolemia, cardiovascular problems, asthma, and obesity. To
promote a healthy lifestyle and promote the U.S. Department of Health and Human Services
(DHHS) goal of 100% access to health care and 0% disparity (no one will be denied health care),
nurse practitioner/traditional Hawaiian healing clinics have been placed in community settings,
which are known to community people and comfortable to access. These clinics provide health care
to uninsured and underinsured people in an atmosphere that assures respect for the culture and the
health needs. This pilot study examines the perceptions of 30 residents of Hawaii and the type of
provider sought. Seventy-five percent of the respondents were generally satisfied with the health
care received from both Hawaiian and Western care providers. Back and neck problems and
injuries were associated with the use of Hawaiian therapies and appeared to reflect chronic
conditions. Western health care is sought for predominantly acute conditions (infections, allergies,
and upper respiratory conditions) and for diabetes and hypertension.

(2002). Plural Medicine, Tradition and Modernity, 1800-2000, London: Routledge.

Articles entered separately in the bibliography.

Tanjasiri, S. P. and L. Sablan-Santos (2001). "Breast Cancer Screening among Chamorro Women in
Southern California." Journal of Women's Health & Gender-Based Medicine 10(5): 479-485.
Breast cancer is the most common cancer in Pacific Islander women, yet relatively little is known
about their cancer risks and screening behaviors. Chamorros are indigenous people from Guam,
and California is home to the largest numbers of Chamorros on the mainland United States. This
study examined the breast cancer risk, knowledge, and screening behaviors in a nonprobability
sample of Chamorro women age 40 years and older in Los Angeles and Orange Counties (n =
227). The proportional incidence ratio for breast cancer among Chamorro women was found to be
0.7 compared with white women in California, indicating a lower current breast cancer risk for
Chamorro women compared with white women. Thirty-seven percent of respondents ever
performed a breast self-examination (BSE), 93% ever had a clinical breast examination (CBE), and
77% ever had a mammogram. In terms of screening maintenance, only 27% did BSE monthly, 66%
received a CBE in the past year, and 25% received yearly mammograms. Significant correlates of
CBE were higher educational attainment, married status, higher income, and health insurance

140
 coverage. Women who knew of breast cancer symptoms, would undergo treatment, and would like
to know if they had breast cancer were also more likely to have ever had a CBE. With regard to
mammography, older age, moderate income, married status, and use of traditional healers and
healing practices were associated with higher screening incidence. Implications of these findings for
developing culturally tailored and appropriate cancer screening programs are discussed.
[ABSTRACT FROM AUTHOR]
Copyright of Journal of Women's Health & Gender-Based Medicine is the property of Mary Ann Liebert, Inc.

Steinglass, M. (2001). "It takes a village healer." Lingua Franca: The Review of Academic Life 11(3): 28-39.
Medical anthropologists are some of the most enthusiastic advocates of collaboration with
traditional healers in Africa toward remedying the continent's AIDS crisis. One of the first medical
anthropologists to spearhead the campaign to include traditional healers in AIDS care and
prevention was Edward C. Green. Green made the clearest case yet for the incorporation of healers
in his 1994 book, AIDS and STDs in Africa: Bridging the Gap Between Traditional Healing and
Modern Medicine. Green's controversial ideas are considered, healer inclusion programs are
examined, and some criticisms of the use of traditional healers for AIDS health care are discussed.

Gurley, D., et al. (2001). "Comparative use of biomedical services and traditional healing options by
American Indian veterans." Psychiatric services (Washington, D.C.) 52(1): 68-74.
Objective: This study described service use among American Indian veterans, compared use
patterns across biomedical care and traditional healing options, and tested whether utilization
varied as a function of need or availability.; Methods: A cross-sectional survey of 621 male combat
veterans selected from tribal rolls was conducted between 1992 and 1995 in American Indian
reservation communities in the Southwest and in the Northern Plains. Measures included
assessments of demographic characteristics, physical and mental health conditions, and self-
reports of any use during the past year of Veterans Administration (VA), Indian Health Service
(IHS), and other biomedical services as well as participation in traditional ceremonies and use of
indigenous healing options.; Results: Tribal groups were similar in sociodemographic characteristics
and in number of health problems and mental and substance use problems during the past year.
The same types of services from IHS were available to the two groups, and the geographic distance
to these services was similar. VA facilities were more readily available in the Northern Plains than in
the Southwest, where they were far from reservation boundaries. Use of IHS services was similar
for the two tribal groups, but use of VA services was significantly less in the Southwest. Overall,
biomedical services were used more in the Northern Plains, reflecting greater use of VA facilities.
However, these differences in overall health service disappeared when traditional healing options
were considered. Use of traditional healing was greater in the Southwest, offsetting lower
biomedical service use.; Conclusions: When the full array of options is examined, service use
functions according to need for health care, but the kind of services used varies according to
availability.

Garnelo, L. and R. Wright (2001). "[Sickness, Healing, and Health Services: social representations,
practices, and demands among the Baníwa]." Cadernos de saude publica 17(2): 273-284.
The research for this paper was conducted in São Gabriel da Cachoeira, in the northwestern
Amazon, with the Baníwa indigenous people, in partnership with indigenous organizations, seeking
to understand the relations among the group's cosmology, their system of representations of
sickness and healing practices, and their transformation through inter-ethnic contact. The recording
of myths showed the origin of the diseases and demonstrated the existence of several traditional
categories of sickness, guiding traditional healing practices and the incorporation of biomedical
knowledge. The Baníwa's cosmology operates like a reception system for biomedical information,
which the people grasp according to the logic of mythical thought. Similar cognitive strategies are
used to generate the demands that indigenous leaders submit to the Health Councils and Health
Services.

141
Bell, C. K., et al. (2001). "Sociocultural and community factors influencing the use of Native Hawaiian
healers and healing practices among adolescents in Hawai'i." Pacific health dialog 8(2): 249-259.
Recently, there has been much emphasis placed on both alternative approaches to health care and
the provision of culturally competent care. Despite these trends, few studies have examined the use
of alternative therapies on the part of adolescents. Even fewer studies have been done focusing on
traditional Hawaiian approaches to health care. This is essential, especially in Hawai'i, where
Hawaiians have not attained health parity with other majority ethnic populations, despite significant
efforts and funding to achieve this end. This study examines the sociocultural and community
factors influencing the use of traditional Native Hawaiian healers and healing practices by
adolescents in Hawai'i. The Hawaiian High Schools Health Survey was administered at five high
schools on three islands in Hawai'i during the 1993-1994 school year. The sample included 1,321
high school students who preferred either an allopathic or alternative practitioner. Ethnicity, gender,
community access, healer preference, health status, level of education, and health insurance status
were used to predict healer use and participation in healing practices. Community access and
healer preference predicted both healer use and participation in native healing practices. Mental
health predicted healer use (i.e., seeing a Native Hawaiian healer in the past six months), but did
not predict taking part in native healing practices, such as ho'oponopono and lomilomi. Hawaiian
ethnicity, female gender, and a measure of health insurance predicted participation in native healing
practices, but not healer use. These results suggest that native healing practices and traditional
healers are being used in Native Hawaiian communities and this is perhaps not due to a lack of
health insurance. Given the general separation between Western and Native Hawaiian health
services, traditional healing practices should be made available in Native Hawaiian communities to
see whether a collaboration between Western practitioners and traditional healers can have a
greater positive impact on the health of Native Hawaiians, particularly for adolescents.

Storck, M., et al. (2000). "Depressive illness and Navajo healing." Medical anthropology quarterly 14(4):
571-597.
What is the experience of Navajo patients in Navajo religious healing who, by the criteria and in the
vernacular of contemporary psychiatry, would be diagnosed with the disorder called depression?
We ask this question in the context of a double dialogue between psychiatry and anthropology and
between these disciplines' academic constructs of illness and those of contemporary Navajos. The
dialogue is conducted in the arena of patient narratives, providing a means for observing and
explicating processes of therapeutic change in individuals, for illustrating variations in forms of
Navajo religious healing sought out by patients demonstrating similar symptoms of distress, and for
considering the heuristic utility of psychiatric diagnoses and nomenclature in the conceptualization
of illness, recovery, and religious healing. From among the 37 percent of patients participating in
the Navajo Healing Project who had a lifetime history of a major depressive illness, three are
discussed herein, their selection based on two criteria: (1) all met formal psychiatric diagnostic
criteria for a major depressive episode at the time of their healing ceremonies, and (2) together,
their experiences illustrate the range of contemporary Navajo religious healing, including
Traditional, Native American Church (NAC), and Christian forms. We suggest that, despite the
explicit role of the sacred in religious healing interventions available to Navajo patients, differences
between biomedical and religious healing systems may be of less significance than their shared
existential engagement of problems such as those glossed as depression.

Peltzer, K. (2000). "Perceived treatment efficacy of the last experienced illness episode in a community
sample in the northern Province, South Africa." Curationis 23(1): 57-60.
This study determined the perceived efficacy of various health care providers for the last illness
episode patients had suffered. 104 African/Black participants (50 male and 54 female), chosen by
quota sampling from the general public (urban population of Mankweng), Northern Province, were
interviewed. The research design was a one-shot case study. Medical treatment (68%) was the
major choice of treatment for minor, major and chronic medical condition as well as
psychological/mental disorders. The second most important treatment choice was the herbalist
(19%) for minor and chronic conditions as well as traditional illness, followed by the diviner (9%)

142
 prophet or faith healer (4%) and psychologist (2%). Combined traditional or faith healing was
utilized by 32% of the sample and combined western treatment by 68%. Regarding the self-rated
treatment efficacy for the last illness episode western treatment was generally perceived as more
effective than traditional or faith healing. However, traditional or faith healing was considered almost
as long lasting as western therapy.

Kumar, S. (2000). "India's government promotes traditional healing practices." Lancet 355(9211): 1252.
Reports that the Indian government under the Bharatiya Janata Party is committed to promote
swadeshi, or indigenous systems. Encouragement of traditional medical practices such as
ayurveda, yoga, and homeopathy; Government support for traditional systems to be reimbursed of
medical expenses of government employees; Interest of India's drug industry in the international
market for traditional products.

Kirmayer, L. J., et al. (2000). "The future of cultural psychiatry: an international perspective." L'avenir de la
psychiatrie culturelle : une perspective internationale. 45(5): 438-446.
Cultural psychiatry has evolved along 3 lines: 1) cross-cultural comparative studies of psychiatric
disorders and traditional healing; 2) efforts to respond to the mental health needs of culturally
diverse populations that include indigenous peoples, immigrants, and refugees; and 3) the
ethnographic study of psychiatry itself as the product of a specific cultural history. These studies
make it clear that culture is fundamental both to the causes and course of psychopathology and
also to the effectiveness of systems of healing. The provision of mental health services in
multicultural societies has followed different models that reflect their specific histories of migration
and ideologies of citizenship. Globalization has influenced psychiatry through socioeconomic effects
on the prevalence and course of mental disorders, changing notions of ethnocultural identity, and
the production of psychiatric knowledge. A cultural perspective can help clinicians and researchers
become aware of the hidden assumptions and limitations of current psychiatric theory and practice
and can identify new approaches appropriate for treating the increasingly diverse populations seen
in psychiatric services around the world. (English) [ABSTRACT FROM AUTHOR]
La psychiatrie culturelle a évolué selon trois grandes lignes : 1) les études comparatives transculturelles
des troubles psychiatriques et des guérisons traditionnelles ; 2) les tentatives de répondre aux
besoins de santé mentale de populations diversifiées sur le plan culturel qui comprennent des
personnes autochtones, des immigrants et des réfugiés ; 3) l'étude ethnographique de la
psychiatrie même comme produit d'une histoire culturelle en particulier. Ces études prouvent à
l'évidence que la culture est fondamentale tant aux causes qu 'à l'évolution de la psychopathologie
ainsi qu 'à l'efficacité des modes de guérison. La prestation des services de santé mentale dans les
sociétés multiculturelles a suivi différents modèles qui en reflètent les antécédents spécifiques de
migration et les idéologies de citoyenneté. La mondialisation a influencé la psychiatrie par des
répercussions socio-économiques sur la prévalence et le cours des troubles mentaux, par des
notions renouvelées de l'identité ethnoculturelle et par la production de connaissances
psychiatriques. Une perspective culturelle peut aider les cliniciens et chercheurs à discerner les
hypothèses et limites cachées de la théorie et de la pratique psychiatriques actuelles, et peut
amener de nouvelles approches appropriées pour traiter les populations de plus en plus diversifiées
qu'on voit dans les services psychiatriques du monde entier. (French) [ABSTRACT FROM
AUTHOR]
Copyright of Canadian Journal of Psychiatry is the property of Sage Publications Inc.

Jones, R. (2000). "Traditional Maori healing." Pacific health dialog 7(1): 107-109.

Jones, R. (2000). "Diagnosis in traditional Maori healing: a contemporary urban clinic." Pacific health dialog
7(1): 17-24.
There has been renewed interest in traditional Maori healing in New Zealand in recent years, and
increasing demand for these services. However there is limited information available about the
contemporary practice of traditional healing, and its role in the health system remains poorly
defined. This project aimed to describe one aspect of a group of traditional Maori healers' practice,

143
 namely diagnosis, and to compare this with Western medical practice. A qualitative study was
undertaken, consisting of interviews and participant observation involving four healers at an urban
Auckland clinic. The overall diagnostic approach used by these healers was similar to that used in
Western medicine, with some important practical differences. One distinctive feature was the
emphasis on the spiritual dimension, consistent with their beliefs about health and causation of
illness. Also noteworthy was the way in which diagnosis functioned as an integral part of the healing
process, not as a discrete entity solely intended to guide treatment. These features highlight the
potential complementarity of the two approaches, providing an argument for their co-existence in
the New Zealand health system.

Weiser, J. (1999). "Adapting traditional healing practices." AIDS action(46): 7.

Phan, T. and D. Silove (1999). "An Overview of Indigenous Descriptions of Mental Phenomena and the
Range of Traditional Healing Practices Amongst the Vietnamese." Transcultural Psychiatry 36(1): 79.
A wide range of expressions describing feelings and emotions is identifiable in the indigenous
Vietnamese literature. The majority of Vietnamese expressions for common emotional states
appear to have semantic equivalents in western psychology. The present overview draws on the lay
and medical literature to provide examples of such expressions and descriptions. There does not
appear to be evidence of a comprehensive psychiatric typology in the Vietnamese medicai
literature, although it is unclear to what extent the framework of Chinese medicine has influenced
Vietnamese practitioners. Traditional Vietnamese health-care services, including those for mental-
health problems, are eclectic, deriving their principles from cosmology, metaphysics and
supernatural belief systems inter alia. The holistic notion of physical and mental health based on the
state of harmony of the individual within the cosmos may be incompatible with the reductionistic
principles underlying western taxonomies. Thus, the extent to which indigenous concepts of mental-
ill-health influence Vietnamese immigrants' choices about the utilization of either traditional or
mainstream mental-health services in western countries needs further investigation. [ABSTRACT
FROM AUTHOR]
Copyright of Transcultural Psychiatry is the property of Sage Publications, Ltd.

Muller, A. and M. Steyn (1999). "Culture and the feasibility of a partnership between westernized medical
practitioners and traditional healers." Society in Transition 30(2): 142-156.
The article investigates the relationship between Westernized medical practitioners and traditional
healers in South Africa. Possibilities for co-operation in cancer prevention, detection and treatment,
between traditional medicine and modern Western medicine in South Africa were investigated.
Interviews were conducted with traditional healers to establish their views regarding health culture,
health care pluralism, professionalization and co-operation with Western medical doctors. Recent
years have seen a surge of interest in traditional healers and medicines worldwide. The 1978 Alma
Ata Declaration on primary health care, made jointly by the World Health Organization (WHO) and
the United Nations International Children's Emergency Fund (UNICEF), gave international
recognition to the positive role of traditional indigenous practitioners. Bearing in mind the great
diversity within the overall health care system in South Africa, two broad categories of health care
can be distinguished for the purposes of this article, namely. the modern Western health care
system and the traditional indigenous healing system.

Lin, K. M. and F. Cheung (1999). "Mental health issues for Asian Americans." Psychiatric services
(Washington, D.C.) 50(6): 774-780.
One of fastest-growing population groups in recent decades, Asian Americans represent a vastly
diversified and rich mixture of cultures, languages, beliefs, and practices, many of which differ
widely from those of European Americans. As immigrants, Asian Americans have experienced and
continue to experience various emotional and behavioral problems. However, they tend to underuse
existing services except those that are culturally appropriate and linguistically compatible.
Misdiagnosis frequently occurs, and the existence of culture-bound syndromes points to a lack of
precise correspondence between indigenous labels and established diagnostic categories. Due to

144
 Asian traditions of viewing the body and mind as unitary rather than dualistic, patients tend to focus
more on physical discomforts than emotional symptoms, leading to an overrepresentation of
somatic complaints. Traditional practices and healing methods are frequently used to alleviate
distress both before and after patients and their family members approach the conventional mental
health care system. Help seeking typically is a family venture. Asian patients respond well to highly
structured therapeutic interventions such as those used in behavioral, cognitive, and interpersonal
models. When applying pharmacotherapy, clinicians should pay attention to Asians' unique
responses to psychotropics, especially in regard to dosage requirements and side effects.
Research in this area as well as on other important issues is in the early stage of development.

Leenaars, A. A. (1999). "GENOCIDE AND SUICIDE AMONG INDIGENOUS PEOPLE: THE NORTH
MEETS THE SOUTH." Canadian Journal of Native Studies 19(2): 337-363.
Indigenous people around the world have staggering rates of suicide, especially among the young,
despite low rates in the past. This article presents reflections of indigenous people from Canada
and Australia, giving voice to the shared malaise. The narrative accounts show great similarities.
The high rates of suicide are associated with genocide, including cultural genocide, in both regions.
In the 1990's indigenous people began to develop traditional approaches to healing using their
cultures as the primary vehicle to their wellness.

Kubukeli, P. S. (1999). "Traditional healing practice using medicinal herbs." Lancet 354: SIV24-SIV24.
The article focuses on traditional healing in South Africa. Traditional healers are potentially valuable
partners in the delivery of health care in South Africa. Their methods are effective in certain
illnesses as is their use of local herbs and medicinal plants for therapeutic purposes. They are
skilled in interpersonal relations including counseling, and can fill the vacuum in health care created
by the shortage of biomedical health personnel for delivery of primary health care. It is generally
accepted that the African traditional healer understands the patient's beliefs about their illness, and
that concepts of health within the framework of African culture are more social than they are
biological. To understand the African traditional healer and the whole traditional process, one needs
to understand African religion. In the African context, illness always has a reason. The reason is the
most important aspect of the disease. It is more important than an exposition of the illness itself.
There is a vast array of indigenous medicinal plants in South Africa.

Earle, K. A. (1998). "Cultural diversity and mental health: The Haudenosaunee of New York State." Social
Work Research 22(2): 89-99.
This article studies the differences between American Indian and white, non Hispanic recipients of
mental health services. Until 1970 it was widely thought that American Indians had no mental health
needs or resources. Mental health care for native people was not officially addressed until the
Mental Health Office of the Indian Health Service was established in 1965. Meanwhile, despite the
encroachment of European settlers on native lands and psyche, native people apparently managed
to deal with problems of adjustment or serious mental disorder within their own society. Many of
these traditional approaches, including the use of indigenous healers, or "medicine men" have
recently been revived. Among the Iroquois of New York State, traditional healing rituals such as the
"False Face" ceremony are still used for mental health problems. This ceremony has been
described by anthropologist as a ritualized purging of an individual's mental illness as a public or
private ceremony to rid a community, household, or individual of disease.

Craig, R. (1998). "Traditional healing among Alaska Natives." International Journal of Circumpolar Health
57 Suppl 1: 10-12.

Benda, B. B. and R. F. Corwyn (1998). "Testing theoretical elements as predictors of sexual behavior by
race among rural adolescents residing in AFDC families." Social Work Research 22(2): 75-88.
This article presents information on a survey of adolescents who resided with rural families
receiving Aid to Families With Dependent Children (AFDC) concerning sexual behavior. Until 1970
it was widely thought that American Indians had no mental health needs or resources. Mental

145
 health care for native people was not officially addressed until the Mental Health Office of the Indian
Health Service was established in 1965. Meanwhile, despite the encroachment of European settlers
on native lands and psyche, native people apparently managed to deal with problems of adjustment
or serious mental disorder within their own society. Many of these traditional approaches, including
the use of indigenous healers, or "medicine men" have recently been revived. Among the Iroquois
of New York State, traditional healing rituals such as the "False Face" ceremony are still used for
mental health problems. This ceremony has been described by anthropologist as a ritualized
purging of an individual's mental illness as a public or private ceremony to rid a community,
household, or individual of disease.

Woodhouse, H. (1997). "Tradition or modernity? The fallacy of misplaced concreteness among women
science educators in Cameroon." Interchange 28: 253-262.
Building on an earlier article in which I analyzed the views of women scientists and science
educators in Cameroon, West Africa (Woodhouse & Ndongko, 1993), I reflect upon the ways in
which these same science educators managed to commit the fallacy of misplaced concreteness,
attributed by Alfred North Whitehead to the abstractions of 17th-century physics. On the one hand,
the women in our study tried to make their science teaching as concrete as possible by introducing
examples from African traditional medicine that were familiar to their students. On the other, they
undermined these laudable efforts by consistently diminishing the value of traditional indigenous
healing, for they regarded the abstractions of scientific methodology as real in a way that such
treatments were not. I argue that this is a prime example of the fallacy. Furthermore, the only way in
which these women science educators could imagine that African traditional healers would be
accepted by the scientific community was to become professionals by adopting the abstract
methodology of science, which falls foul of the fallacy in the first place. Only then could their various
traditional treatments be assimilated to the market and developed commercially by multinational
corporations. I argue that this overlooks the ways in which such corporations appropriate the
cultural and intellectual property of traditional healers in Cameroon and elsewhere. Moreover, their
reasoning is based once again on the fallacy of misplaced concreteness, accepting the abstractions
of the market as real, while disregarding the value of indigenous knowledge itself. Reprinted with
permission from Kluwer Academic Publishers. Copyright 1997.

France, M. H. (1997). "First Nations: helping and learning in the aboriginal community." Guidance &
Counseling 12: 3-8.
There is a lot of interest in the majority culture about First Nations helping and healing, for a variety
of reasons. There is a resurgence of interest by those in the First Nations community who want to
utilize traditional methods and gain greater control over the helping process, by those in the majority
culture who work with First Nations people and want to employ methods that First Nations people
will respond to, and by the public and profession alike that see universal themes in a holistic system
that could help everyone in society regardless of their ethnic background. This paper discuss the
basic issue of trust, the critical cornerstones of First Nations philosophy and some traditional
methods of helping and healing that have been effective. Reprinted by permission of the publisher.

Garrett, M. T. and J. E. Myers (1996). "The rule of opposites: a paradigm for counseling Native Americans."
Journal of Multicultural Counseling & Development 24: 89-104.
The Rule of Opposites paradigm offers a cultural lesson in perspective that is useful for counselors
working with Native American clients. The traditional Native American healing systems use
culturally based metaphors and symbols to define health and illness so Native American clients
may possess quite different beliefs about the causes of their problems and how change can be
accomplished. Based on the concept of the Circle of Life, the Rule of Opposites is a worldview that
allows individuals to progress past their current frame of reference toward the comprehension of
universal truths and underlying meanings. Seven lessons of this rule render a cultural perspective
on the circle, the nature and meaning of choice, and the significance of underlying truths. These
lessons are applied metaphorically employing the symbolism of the eagle feather as a sacred
aspect of Native American spirituality. The seven lessons are discussed in detail.

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Baguma, P. (1996). "The traditional treatment of AIDS in Uganda: benefits and problems. Key issues and
debates: traditional healers." Societes d'Afrique & SIDA : newsletter of the Societes d'Afrique & SIDA
Network(13): 4-6.

(1996). African Independent churches today: kaleidoscope of Afro-Christianity. Lewiston, NY, Edwin Mellen
Pr.

Vontress, C. E. and K. S. Naiker (1995). "Counseling in South Africa: Yesterday, Today, and Tomorrow."
Journal of Multicultural Counseling & Development 23(3): 149-157.
The article focuses on counseling in South Africa by outlining three developmental periods, the
stage in which apartheid was prevalent, the stage in which political neutrality were professed and
finally the stage in which psychotherapists were rebuilding the society. The nature of counselor
education is determined by the role that counselors play in the new South African dispensation.
Among other things, post apartheid counselors must be change agents. They need to facilitate the
use of indigenous healing practices endemic to traditional Africa. Counselors should also assist in
revitalizing various social systems especially the extended family, which was assaulted and
dispersed under apartheid. Counselors will need to act as advisors to help people understand how
to take advantage of opportunities under the new dispensation. As holistic agents of change, they
must be prepared to help their clients in whatever ways are necessary to overcome the debilitating
effects of apartheid. It is clear that the psychotherapeutic enterprise cannot exist separately from
the society and the culture of the people it serves.

Brady, M. (1995). "Culture in treatment, culture as treatment. A critical appraisal of developments in

addictions programs for indigenous North Americans and Australians." Social science & medicine (1982)
41(11): 1487-1498.
Indigenous people in Australia and in North America have been creating innovative interventions in
the addictions field for several years now--incorporating traditional healing practices and cultural
values into otherwise western programs--although this process is more developed in Canada and
the U.S. than it is in Australia. Through a process of cultural diffusion, Australian Aborigines have
incorporated many ideas from Native Canadian treatment models. As a result, residential treatment
utilizing adapted forms of the 12 steps of Alcoholics Anonymous is being promoted by indigenous
Australians. This paper examines comparative material on the uses of culture as a form of healing
and traces the rationale for the argument that cultural wholeness can serve as a preventive, or even
curing agent in drug and alcohol abuse. This is a qualitative leap from the now universally accepted
notion that treatment and rehabilitation for native people should be culturally appropriate. There are,
however, certain dilemmas confronting native treatment directors attempting these syncretic
approaches, given aspects of cultural contexts which can serve to foster drug and alcohol use
rather than discourage it. Additionally, North American Indians have at their disposal a rich heritage
of communal healing techniques; some (such as the sweat lodge) have been adapted and
incorporated into the treatment both of solvent abuse by adolescents, and alcohol abuse by adults.
In Australia on the other hand, traditional healing techniques have been less amenable to
adaptation. On neither continent are indigenous people attempting to adapt recent mainstream
models of intervention to suit their needs (such as Brief Intervention) which is currently receiving
international attention in addictions research and treatment.

Applewhite, S. L. (1995). "Curanderismo: demystifying the health beliefs and practices of elderly Mexican
Americans." Health & Social Work 20: 247-553.
A study was conducted into the role of folk-healing among elderly Mexican Americans. Data were
drawn from a sample of 25 elderly Mexican Americans who took part in extensive ethnographic
interviews about folk healing and its effect on health care behaviors. The results indicated that
although participants depended on modern medicine to treat serious injuries and significant health
problems, they still viewed traditional folk healing as a viable option in situations in which modern
health care was unsatisfactory or ineffective. It is concluded that social workers should increase

147
 their knowledge about and become more sensitive to folk beliefs and customs and develop
culturally appropriate health care interventions.

Zubek, E. M. (1994). "Traditional Native healing. Alternative or adjunct to modern medicine?" Canadian
family physician Medecin de famille canadien 40: 1923-1931.
Objective: To ascertain the extent to which family physicians in British Columbia agree with First
Nations patients' using traditional Native medicines.; Design: Randomized cross-sectional survey.;
Setting: Family medicine practices in British Columbia.; Participants: A randomized volunteer
sample of 79 physicians from the registry of the BC Chapter of the College of Family Physicians of
Canada. Of 125 physicians contacted, 46 did not reply.; Main Outcome Measures: Physicians'
demographic variables and attitudes toward patients' use of traditional Native medicines.; Results:
Respondents generally accepted the use of traditional Native medicines for health maintenance,
palliative care, and the treatment of benign illness. More disagreement was found with its use for
serious illnesses, both for outpatients and in hospital, and especially in intensive care. Many
physicians had difficulty forming a definition of traditional Native medicine, and were unable to give
an opinion on its health risks or benefits. A significant positive correlation appeared between
agreement with the use of traditional Native medicines and physicians' current practice serving a
large First Nations population, as well as with physicians' knowing more than five patients using
traditional medicine.; Conclusions: Cooperation between traditional Native and modern health care
systems requires greater awareness of different healing strategies, governmental support, and
research to determine views of Native patients and healers.

Laing, P. and E. Pomare (1994). "Maori health and the health care reforms." Health policy (Amsterdam,
Netherlands) 29(1-2): 143-156.
Maori participation in the 1991 health care reforms is considered against the background of their
involvement in health reforms since the turn of the century. Throughout this period Maori have
consistently sought autonomous health care. Traditional indigenous healers have provided healing
for Maori as they have for other indigenous people, such as Aborigines, Pacific Islands people and
Canadian Indians. Maori, including western health care professionals, submitted that healers should
be included among the health care services personnel providing core health services. They argued
this on the basis of their health status and of their rights with respect to the Treaty of Waitangi. The
influence of the 1977 WHO resolution, concerning the role of traditional healers in attaining 'Health
for All by the Year 2000', is considered in relationship to Maori health initiatives and how the 1991
health care reforms may impact upon them, and the bicultural policy that has guided Maori health
developments over the last decade. Evaluating Maori health and the health care reforms in terms of
Maori participation, the status of traditional indigenous healers and the future of Maori health
initiatives leaves Maori in no doubt that they have some hard work ahead to maintain the position
they held prior to the reforms.

Dufrene, P. and V. D. Coleman (1994). "Art and healing for Native American Indians." Journal of
Multicultural Counseling & Development 22: 145-152.
The article focuses on the elements of healing process of the Native American Indians and the
importance of the arts in therapy to them. Including traditional Native American Indian healing
techniques, particularly the use of art in healing, is extremely important because a disproportionate
number of Indians are seeking the services of psychiatric hospitals, mental health clinics, and
special education in schools. Native American Indians regard art as an element of life, not as a
separate aesthetic ideal. In indigenous societies, the arts are aspects of public life that bring
dancing, poetry, and the plastic and graphic arts together as a single function-ritual as the all-
embracing expression. Throughout North America, there are Native societies in which shamans or
holy people share the power of their visions with a group of initiates, sometimes their former
patients. In the Navajo culture, symbols are expressed by the medicine men during sandpainting
ceremonies. In the 1950s, the religious ceremonies of many tribes, such as ritual dancing, sweat
bath purification, peyotism, and vision quests, were conducted openly after many decades of
suppression.

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Ponchillia, S. K. V. (1993). "The effect of cultural beliefs on the treatment of native peoples with diabetes
and visual impairment." Journal of Visual Impairment & Blindness 87: 333-335.
Discusses cultural beliefs of Native Americans and its implications for the provisions of services for
native people with diabetes and visual impairment. Aspects of the circle of life theme; Identification
of cultural beliefs and their implications; Drawback of the traditional concept of healing; More.

(1993). Perspectives in theology and mission from South Africa. Lewiston, NY, Edwin Mellen.

Vanast, W. J. (1992). "IGNORANT OF ANY RATIONAL METHOD": EUROPEAN ASSESSMENTS OF

INDIGENOUS HEALING PRACTICES IN THE NORTH AMERICAN ARCTIC." Canadian Bulletin of
Medical History 9(1): 57-69.
By focusing on a single therapy - surgical treatment of headache - defines the broad pattern of early
white reactions to native healing in the North American Arctic. Many Europeans, particularly those
with medical training, denied the value of indigenous surgery. Missionaries, however, recognized its
success, and thought its suppression necessary: "cutting" reinforced native religious concepts by
providing an exit for illness-causing spirits. When they could not deny the efficacy of traditional
therapy, Europeans resorted to naturalistic explanations. In practice, they realized, there was little
difference between indigenous arctic and European surface surgery: both produced bleeding and
counterirritation. Native healers, it followed, were unwittingly applying contemporary European
treatments; alternatively, they had learned effective procedures through contact with whites. Only
very rarely did newcomers incorporate indigenous therapeutic concepts into their treatment of
native patients. With few exceptions, Europeans failed to recognize inherent value in traditional
northern healing.

Vontress, C. E. (1991). "Traditional Healing in Africa: Implications for Cross-Cultural Counseling." Journal
of Counseling & Development 70(1): 242-249.
Even though the change in Africa from traditional societies to modern ones is evident in many
institutions throughout the continent, the transition is uneven. One institution that seems to have
changed little over the years is the healing establishment. In general, traditional healers still treat
their patients as their forebears did in the distant past. This article indicates who the indigenous
doctors are, the role the family plays in health maintenance, the nature of the healing relationship,
what diagnostic techniques are used, the specific healing methods used, how music is used as a
therapeutic accompaniment, how healers are selected and prepared, and the implications of
traditional healing for cross-cultural counseling. (English) [ABSTRACT FROM AUTHOR]
Aunque el cambio en Africa desde sociedades tradicionales a sociedades modernas es evidente en
muchas instituciones por todo el continente, la transición es desigual. Una de las instituciones que
parece haber cambiado poco a través de los años es la del curandero. En general, los curanderos
tradicionales todavía tratan a sus clientes de la misma manera que sus antepasados. Este artículo
indica quienes son los doctores indígenas, el papel de la familia en el mantamiento de la salud, el
carácter de la relación de curación, las técnicas de diagnóstico que se usan, los métodos
específicos de curación, cómo se usa la música como acompañamiento terapéutico, cómo se
escogen y preparan los curanderos, y las implicaciones de la curación tradicional en la consejería
intercultural. (Spanish) [ABSTRACT FROM AUTHOR]
Copyright of Journal of Counseling & Development is the property of Wiley-Blackwell

Thomason, T. C. (1991). "Counseling Native Americans: an introduction for non-native American

counselors." Journal of Counseling & Development 69: 321-327.
This article provides a primer on counseling Native American clients for non-Native American
counselors and psychotherapists. The diversity of this population is described and a general model
of healing from a traditional Native American perspective is presented, with implications for
counseling practice. Relevant research is reviewed and practical suggestions are offered for
providing counseling services to Native Americans. [ABSTRACT FROM AUTHOR]

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Montaocean, K. (1991). "Is old medicine new medicine?" WorldAIDS(16): 7-11.

Sharma, A. and J. Ross (1990). "Nepal: integrating traditional and modern health services in the remote
area of Bashkharka." International journal of nursing studies 27(4): 343-353.
Within a framework of Primary Health Care (PHC) and Health Promotion (HP), the focus of this
paper is on integrating traditional and modern health care in the remote area of Bashkharka, Nepal.
The relevance to integrated health care of factors such as geography, ethnicity, religion, national
infrastructure and international development agencies are discussed. Issues concerning the
relationship between the theory and practice of PHC and HP are raised.

Lepowsky, M. (1990). "Sorcery and penicillin: treating illness on a Papua New Guinea island." Social
science & medicine (1982) 30(10): 1049-1063.
Research on a remote and culturally conservative Papua New Guinea island before and after the
introduction of biomedical primary health care in the form of government aid posts shows that
beliefs in the supernatural causation of serious illness and death by sorcery, witchcraft or taboo
violation remain largely unchanged after a decade. Most islanders first seek treatment from
traditional healers who can identify and combat the underlying supernatural causes of illness. A
healer, traditional or modern, must be greatly trusted by patient and kin due to fears of sorcery and
witchcraft attack, and aid post orderlies, from a different cultural and linguistic group, find it difficult
to gain the confidence of the community. Orderlies and other health care providers should not
present themselves as being in competition with traditional healers but concentrate on earning the
trust of community members. Individuals from the local community should be offered training as aid
post orderlies and primary health care workers. The islanders' hierarchy of resort to medical
treatment is variable, and biomedicine and traditional healing have not assumed complementary
functions. Traditional theories of disease causation and treatment are part of indigenous religious
beliefs and thus highly resistant to change. Acceptance of biomedical treatment can occur without
rejection of supernatural theories of disease causation. The rate of acceptance may vary among
ethnic groups within the same country or region due to underlying cultural or religious differences.
The constraints of inter-ethnic differences and of traditional beliefs concerning health and illness
within which the health system must function in this case are found in many multi-ethnic developing
countries.

LaFromboise, T. D., et al. (1990). "Counseling intervention and American Indian tradition: an integrative
approach." Counseling Psychologist 18: 628-654.
Outlines the counseling process from an American Indian traditional healing perspective and
describes beliefs associated with efforts toward maintaining wellness and overcoming psychological
disturbance. Traditional American Indian tribal groups' stance on counseling and therapy; What
many American Indians attribute their psychological or physical problems to.

LaFromboise, T. D., et al. (1990). "Changing and diverse roles of women in American Indian cultures." part
of a special issue on: Gender and ethnicity 22: 455-476.
This article explores traditional and contemporary sex roles of Indian women. It emphasizes the
renewing power of the feminine-a creative, healing balance that arises as traditional and
contemporary strengths are brought together. The survival of the extended family throughout two
hundred years of governmental policy attests to Indian women's resilience despite continuous role
readjustment, value conflict, and economic pressure. Tribal diversity and predominantly egalitarian
structural similarities are affirmed in this work through reviews of ethnographic studies addressing
the roles of Indian women prior to European contact. The conventional and alternative roles of
Indian women in traditional times are examined with an eye toward the spiritual source of Indian
women's strength. Studies outlining the emotional and spiritual costs of contemporary Indian
women living bicultural lifestyles, especially those pursuing advanced educational training, highlight
the continued use of traditional Indian coping mechanisms. Finally, the current movement toward
retraditionalization of roles of Indian women as caretakers and transmitters of cultural knowledge is

150
 posited as an-effective means of overcoming problems and achieving Indian self-determination.
[ABSTRACT FROM AUTHOR]

Arkovitz, M. S. and M. Manley (1990). "Specialization and referral among the n'anga (traditional healers) of
Zimbabwe." Tropical doctor 20(3): 109-110.

Ajai, O. (1990). "The integration of traditional medicine into the Nigerian health care delivery system: legal
implications and complications." Medicine and law 9(1): 685-699.
At the outset the author stresses the distinction between 'alternative' and traditional medicine, the
latter being indigenous to a country. Government recognition of traditional medicine is discussed
and its relationship to the law of the land explored. Possible models for the integration of western
and traditional medicine are examined, as well as the difficulties likely to arise. The conclusion is
that such integration would be unconstitutional.

Reissland, N. and R. Burghart (1989). "Active patients: the integration of modern and traditional obstetric
practices in Nepal." Social science & medicine (1982) 29(1): 43-52.
This paper describes the integration of modern and traditional obstetric practices in a provincial
hospital in the Maithili-speaking area of southern Nepal. The doctors and nurses consciously
distance themselves from the traditional practices of their obstetrical patients, whom they view as
'ignorant'; but because hospital resources are insufficient to impose the normative form of modern
medical organization, patients and their relatives assert a more active role in providing hospital-
based care. In consequence, mothers are delivered according to both modern, clinical as well as
local cultural practices. Recent WHO policy has cast modern medicine as the agent in the
integration of traditional healing within national health systems. This essay shows that in poor
countries the powers of agency may not be exclusively in the hands of the medical profession.
Patients, and others in their social networks, have become agents, constraining and negotiating the
terms on which modern medicine is to be integrated within their traditional obstetric practices.

Parker, B. (1988). "Ritual coordination of medical pluralism in highland Nepal: implications for policy."
Social science & medicine (1982) 27(9): 919-925.
In highland Nepal, just as in many other regions of South Asia, multiple indigenous healing
traditions and a variety of traditional curing specialists co-exist in a pluralistic cultural environment. It
is argued that the interaction of diverse medical traditions is a particular aspect of the more general
tendency toward the accretion and super-imposition of cultural traits which has been a common
feature of Hindu-influenced social systems. Allopathic medicine and its practitioners, therefore, are
less likely to displace traditional curing practices than to become integrated into a network
characterized by continued pluralism. To insure that allopathy is properly understood and utilized
within the pluralistic context, the identification and training of coordinating personnel who may
specialize in diagnosis or referral demonstrates promise. The traditional curing network of the
Thakali people of Northwest Nepal is described, with particular attention to the mu tu ceremony of
divination, as an example of an indigenous agency of medical referral. It is suggested that referral
specialists such as the Buddhist monks who perform mu tu are particularly appropriate targets for
health education initiatives aimed at familiarizing village populations with the role and proper usage
of modern medicine.

Conlin, D. W. (1988). "Future health care." Futurist 22: 13-15.

The future of health care will see advances in “alternative” methods such as holistic medicine as
well as in sophisticated high-technology treatments. Alternative approaches must be seen as
complements, rather than threats, to traditional medical techniques. As medical knowledge
advances, self-care and illness prevention through health awareness and health-oriented life-styles
will become increasingly important. A successful integration of the two approaches could eventually
lead to treatments for every physical problem. If technological and nontechnological healing
continue to grow apart, however, traditional medicine will become increasingly and disconcertingly
dehumanized.

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Land, T. (1987). "Prescription for traditional healing." Times Higher Education Supplement(763): 8-8.

Roemer, M. I. (1986). "The changeability of health care systems. Latin American experience." Medical care
24(1): 24-29.
National health care systems of Latin America have long consisted of a mixture of several
subsystems, principally traditional healing; religious charity; Ministries of Health; social security
organizations; other government agencies; voluntary agencies; enterprises; and a modern private
market. Observations in Brazil and Peru in 1984, compared with 1962, show great changes in the
proportions and character of all of these subsystems, particularly an expanding impact of the social
security programs, in terms of people covered and the financial support of health services.

Welsch, R. L. (1985). "The distribution of therapeutic knowledge in Ningerum: implications for primary
health care and the use of aid posts." Papua and New Guinea medical journal 28(3): 205-210.
Traditional healing among the Ningerum offers an excellent example of a typical Papua New
Guinea ethnomedical system. In such systems diagnosis takes place in the family and most
ailments are treated by widely known home based remedies. Knowledgeable individuals offer
special limited treatments as kinsmen or friends but are seldom sought after. Aid post medicines
are viewed as analogs of well known traditional remedies and are specifically requested as such.
While this behaviour does not preclude utilization of Western medicine, it has important implications
for the delivery of primary health care.

Bizimungu, C. (1985). "[The interface of traditional medicine with conventional medicine and primary health
care]." Imbonezamuryango = Famille, sante, developpement 1(4): 52-67.

Farrand, D. (1984). "Is a combined Western and traditional health service for black patients desirable?"
South African medical journal = Suid-Afrikaanse tydskrif vir geneeskunde 66(20): 779-780.
With the growing interest in traditional forms of healing has come pressure to provide a combined
Western and traditional health service for patients of non-Western cultures. The present study
investigated attitudes of Black South African psychiatric patients to their choice of healer and trends
in their usage of isangoma (indigenous healers). It emerged that the patients favoured a two-phase
treatment plan in which they consult a Western doctor while in hospital and then consult a
traditional healer at their home.

Dobkin de Rios, M. (1984). "The vidente phenomenon in third world traditional healing: an Amazonian
example." Medical Anthropology 8(1): 60-70.

Borins, M. (1984). "Healing--through the eyes of traditional cultures." Canadian doctor 50(12): 44-47.

Meketon, M. J. (1983). "Indian mental health: An orientation." American Journal of Orthopsychiatry 53(1):
110-115.
This paper provides a brief overview of Indian mental health needs, problems, and services among
predominantly rural populations, and focuses on issues that arise when traditional Indian healing is
made a part of a national health service system. Problems in developing a policy capable of
integrating traditional healing with modern mental health techniques are considered. (PsycINFO
Database Record (c) 2017 APA, all rights reserved)

Book, P. A., et al. (1983). "Native healing in Alaska. Report from Serpentine Hot Springs." The Western
journal of medicine 139(6): 923-927.
Traditional Alaskan Native healing practices, specifically sweat bathing and hot springs bathing,
have medical connotations in that they involve sociocultural factors important to practicing medicine
among Alaskan Native people. At Serpentine Hot Springs in northwest Alaska, relief for arthritis,
back pain, hip pain, headaches, skin rashes and other disorders was sought. The "treatment
setting" was an informal bathhouse and bunkhouse and Eskimo tribal doctors and patients were

152
 assigned tasks related to healing. Continuity with traditional cultural patterns was achieved in
several ways: meals tended to be traditional Eskimo fare, the predominant language spoken was
Inupiaq and styles of interaction were Inupiat in character. All patients showed improvement. The
experience reported herein is instructive for those seeking innovative approaches treating Native
American groups.

Koss, J. D. (1980). "The therapist-spiritist training project in Puerto Rico: an experiment to relate the
traditional healing system to the public health system." Social science & medicine. Medical anthropology
14B(4): 255-266.

Bonsi, S. K. (1980). "Modernization of native healers: implications for health care delivery in Ghana."
Journal of the National Medical Association 72(11): 1057-1063.
There are two major categories of traditional healers in contemporary Ghana. The traditionalists still
adhere to the basic concepts and methods of traditional healing. A significant proportion of healers
have, however, adopted a new approach to healing. These new-style healers are rejecting some of
the traditional beliefs about etiology of illness, and are reorganizing their medical practice. They
have more education, live in cities, and acquire "modern" medical knowledge through formal
training at Traditional Medical Training Centers. This new development has had a significant impact
on the contributions of traditional medicine in health care delivery in Ghana.

Uyanga, J. (1979). "The characteristics of patients of spiritual healing homes and traditional doctors in
Southeastern Nigeria." Social Science & Medicine 13A(3): 323-329.

Chen, P. C. (1979). "Main puteri: an indigenous Kelantanese form of psychotherapy." The International
journal of social psychiatry 25(3): 167-175.
The permainan puteri (usually abbreviated to main puteri) is an indigenous Kelantanese healing
ceremony in which the bomoh (traditional medicine-man), the sick individual and other participants
become spirit-medium through whom puteri (spirits) are able to enact a permainan ('play'). It has
been successfully used as a psychotherapy for depression. The bomoh assisted by his minduk
(master of spirits) and a troupe of musicians, is able to provide a conceptual framework around
which the sick individual can organize his vague, mysterious and chaotic symptoms so that they
become comprehensible and orderly. At the same time the bomoh is able to draw the sick individual
out of his state of morbid self-absorption and heighten his feelings of self-worth. The involvement of
his family, relatives and friends tends to enhance group solidarity and reintegrate the sick individual
into his immediate social group.

(1979). "HLA typing as a diagnostic test." The Medical journal of Australia 2(8): 405-406.

Dawkins, R. G. (1977). "Indigenous healing." Traditional healing.: 186-193.

Berthomieu, R. (1977). "[Psychiatric services in New Caledonia]." Annales medico-psychologiques 2(4):

599-605.
The author describes Psychiatric hositals and psychiatric practice in Nouvelle-Calédonie, with
historical and modern datas. The indigenous traditional psychiatry (healing) of the melanesians
(who are half of the total population) remains ill-known and separated of occidental modern medical
practice.

Pallavi, A. Healing a tradition, Society for Environmental Communications.

Information about a meeting of traditional healers organised by C G Net Swara, a citizens'
journalism initiative, in Bhopal, India to deliberate healing traditions of indigenous people is
presented. Topics discussed include the crucial for building trust between the healer and the
community, methods of traditional healing and the disadvantage of trying to live up to scientific
standards. The event featured Surya Bali of the telemedicine department at the All India Institute of
Medical Sciences.

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