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FEATURED ARTICLES
A Global Program on Conservation of Useful Plants
and Traditional Knowledge: A Call to Action
Global Strategy for Plant Conservation
1-2 May 2013
On 1–2 May 2013 international experts on plants used by plant diversity, as well as the associated knowledge of
humankind met in St Louis, Missouri to consider the their usefulness as a vital present-day and future
ways in which a global crisis now underway—the loss of resource. This should be accomplished through the
tens of thousands of plant species—can be addressed. successful implementation of the GSPC objectives
These threatened plants include species vital to the lives and targets by 2020.
of people through-out the world, including plants used for
• Highlight the need for a concerted international effort
food and nutrition, medicine, cultural and spiritual
to compile a widely accessible global catalogue of
purposes, and the maintenance of livelihoods; they are
useful plants of importance for human kind, while
needed to redress poverty, provide food security, and
respecting intellectual property rights, local
ensure sustainable development in many nations. Plants
ownership of knowledge and appropriate benefit
and their associated biocultural knowledge play an
sharing.
essential role in the ecosystem services that support all
life on Earth. • Assist local peoples in the preservation of their
This statement is not only an appeal to the international traditional knowledge in a culturally appropriate
community to address the tragic loss of plant diversity manner.
but a call for the development of a concerted effort • Stress the need for cross cultural and multilevel
worldwide to address the loss of essential knowledge partnerships in the effort to build on and share
about plants and their uses, especially at the level of local experiences on conservation of culturally ignificant
communities. plants, their sustainable use, and associated
The meeting specifically focused on the objectives of the knowledge.
Global Strategy for Plant Conservation (GSPC), an • Develop an international research platform to address
initiative adopted by the U.N. Convention on Biological gaps in scientific knowledge of useful plants.
Diversity in 2002, and subsequently updated in 2010, as
well as the GSPC targets pertaining to the maintenance • Facilitate capacity building and training opportunities
and preservation of useful and culturally significant in ethnobotany, particularly in countries and regions
plants. with significant gaps in such resources.
The participants concluded that there is also a great • Support and encourage biocultural knowledge
urgency to address the vital importance of traditional transmission and custodianship.
knowledge about plants, their utility, management, and
Develop the appropriate facilities, methodologies, and
conservation. This unique, often ancient, and detailed
techniques to support culturally sensitive curation of
knowledge is typically held and maintained by local and
biocultural collections (artifacts, herbarium vouchers,
indigenous communities.
produces, living collections, etc.) and associated
The workshop contributors urged the development of a traditional knowledge.
global program on the conservation of useful plants and
• Elaborate and disseminate educational materials and
associated knowledge, taking into account the need to:
resources in appropriate languages that support and
• Call on the international community and governments promote the study and use of traditional knowledge,
to recognize the importance of wild and cultivated Continued on page 5
-4 - Traditional African Clinic – October 2013
Continued from page 4 – A Global Program on Conservation Dr. Jan Salick
of Useful Plants and Traditional Medicine
(Missouri Botanical Garden, St. Louis, MO, USA)
and insure their inclusion in educational curricula.
Dr. Tran Van On
• Develop a toolbox of methodologies, case studies, (Hanoi University of Pharmacy, Hanoi, Vietnam)
manuals, and good practices in order to support the Dr. Ina Vandebroek
conservation of useful plant and associated knowledge. (The New York Botanical Garden, Institute of Economic
• Highlight the need for measurable indicators that Botany, Bronx, NY, USA)
monitor progress in the conservation of useful plants Mr. Glenn Wightman
and associated knowledge. (Northern Territory Herbarium, Palmerston, NT,
• Follow the framework provided by the Nagoya Australia)
Protocol on Access to Genetic Resources and the Fair Dr. Peter Wyse Jackson
and Equitable Sharing of Benefits Arising from their (Missouri Botanical Garden, St. Louis, MO, USA)
Utilization (ABS) to the Convention on Biological
Diversity and FAO’s International Treaty on Plant http://www.wlbcenter.org/pdfs/Global_Program_on_Conservat
ion_of_Useful_Plants.pdf
Genetic Resources for Food and Agriculture, in order
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to manage and achieve ethical standards for access, fair
and equitable benefit sharing, traditional resource and
farmers’ rights, and the protection of intellectual
Uganda: Medicinal Plants
property. Disappearing, Says Minister
Signed By John Odyek
Mr. Vijay Barve
(Foundation for Revitalisation of Local Health 25 June 2013
Traditions, Bangalore, Karnataka, India) New Vision
Dr. Raza Bhatti Government has cautioned Ugandans against reckless
(Shah Abdul Latif University, Center for Biodiversity cutting of trees saying it is leading to the loss of trees and
and Conservation, Khairpur (Mir's), Sindh, Pakistan) plants with medicinal values.
Dr. Rainer Bussmann Flavia Munaba, state minister for environment said
(Missouri Botanical Garden, St. Louis, MO, USA) traditional healers had approached government to
complain about the rapid disappearance of trees and
Dr. Robert Bye plants from which they obtain herbs to treat people.
(Universidad Nacional Autónoma de México, Mexico
DF, Mexico) She said this while launching a tree planting campaign by
Global Pan African Movement in Uganda recently.
Dr. Jin Chen
(Xishuangbanna Tropical Botanical Garden, Chinese The function took place at Lwamunda Central Forest
Academy of Sciences, Mengla, Yunnan, China) Reserve, Mpigi district. The Pan African Movement will
plant 50 hectares of trees in the reserve as part of
Dr. Ehsan Dulloo celebrations to mark 50 years of the African Union.
(Bioversity International, Rome, Italy)
"The traditional healers say they have to go to distant
Dr. Peter Giovannini places to find their medicines. They have given us a list
(Royal Botanic Gardens, Kew, Wakehurst Place, of trees and plants that we can replant," she said.
Ardingly, West Sussex, U.K.)
She asked Ugandans to plant fast maturing trees if they
Dr. Edelmira Linares want to use it for firewood and charcoal. Munaba
(Universidad Nacional Autónoma de México, Mexico represented Gen. Kahinda Otafiire, minister for justice
DF, Mexico) they are doing phyto-remediation. It could be by phyto-
Dr. Robert Magill extraction, phyto-volatilization etc., so we are trying to
(Missouri Botanical Garden, St. Louis, MO, USA) trace the pathway through which the bitter leaf uptakes
and what it does with it.
Dr. Didier Roguet
(Conservatoire et Jardin botaniques, Chambesy, Geneva, If anything can affect the chromosomes, it will affect
Switzerland) Continued on page 13
FEATURED ARTICLES
Recognition and Respect for African Traditional
Medicine
By Bob Stanley
International Development Research Centre
Nowhere in the world has AIDS had a more devastating traditional medicine, and that appropriate treatment and
effect than in Africa. Tens of millions of people care for AIDS patients should include safe and effective
throughout the continent are known to be HIV-positive. traditional healing therapies.
The costly treatments developed by the pharmaceutical
Affordable and accessible
industry in the North are too expensive for most
HIV/AIDS is far from the only ailment seen by
Africans, and are not widely available. Little wonder
traditional healers. The great majority of Africans
then that most people continue to turn to traditional
routinely use the services of traditional healers for
healers for help in combating the disease. And despite
primary health care. One estimate puts the number as
the skepticism of many, there are signs that some of the
high as 85% in sub-Saharan Africa. According to
plant-based remedies offered by the healers may be not
Francois Gasengayire, Nairobi-based specialist in
just affordable, but also effective, according to Dr
biodiversity and traditional medicine with the
Sekagya Yahaya Hills who is both a modern dentist and
International Development Research Centre (IDRC),
a traditional healer in Uganda.
there is one healer for every 200 people in the Southern
Dr Hills spoke at the International Symposium on Africa region — a far higher doctor-to-patient ratio than
Biodiversity and Health, held in Ottawa in October is found in North America.
2003. He outlined the work being done by
Recognizing that traditional medicine is “the most
PRO.ME.TRA, an “international organization for the
affordable and accessible system of health care for the
preservation and restoration of the ancient arts of
majority of the African rural population,” the
traditional medicine”. Long-term studies using a
Organization for African Unity (now the African Union)
combination of African herbal medicines have shown
declared 2001-2010 to be the Decade for African
positive results, and PRO.ME.TRA has already filed
Traditional Medicine. The goal is to bring together all
five patent applications for the use of medicinal plants
the stakeholders in an effort to make “safe, efficacious,
in the treatment of AIDS (see related sidebar: On the
quality, and affordable traditional medicines available to
Trail of a Treatment for AIDS).
the vast majority of our people.” This goal is supported
According to Dr Hills, the Declaration of Traditional by the World Health Organization and IDRC, among
Healers — which he presented to the 13th International others. IDRC played a major role in the process that led
Conference on AIDS and STIs in Africa, held in to the declaration of the Decade.
Nairobi in September 2003 — well summarizes the role
Dr Brian Davy, Senior Program Specialist at IDRC,
of traditional medicine in Africa. “As traditional
calls it, “a decision that was vital for the health of
healers, we are the most trusted and accessible health
African populations who depend largely on traditional
care providers in our communities,” the declaration
medicines and medicinal plants.” That view is supported
states. “We have varied and valuable experience in
by Dr Philippe Rasoanaivo, who is responsible for
treating AIDS-related illnesses and accept the great
traditional medicine in the Ministry of Health in
responsibility of continuing to do so.”
Madagascar. The Decade has given an impetus to the
The declaration also recommends that traditional development of a traditional medicine program in
healers be involved in AIDS research, that there should Madagascar, he said.
be increased collaboration between conventional and Continued on page 7
Several delegates at the International Symposium on “By pulling together all the different stakeholders the
Biodiversity and Health warned, however, that many of network makes it easier to get both results and
Africa’s medicinal plants are under threat. Gasengayire recognition. We want to raise awareness of the problems
explains that although increasing population, and improve management of the resource,” says
deforestation, and desertification are partly responsible, Gasengayire.
poor harvesting techniques also kill many plants New Network to Conserve Africa’s Medicinal Plant
unnecessarily. For example, the bark of Prunus Africana Resources
contains ingredients used in the treatment of prostate A wealth of medicinal and aromatic plants ensures the
cancer, he says. Many people will strip a tree of its bark, primary healthcare and livelihoods of the poor in sub-
thus killing the tree. However, if bark was taken from Saharan Africa. Of the close to 6400 plant species used in
only one side of the tree, it would survive and produce tropical Africa, for instance, more than 4000 are used as
more bark for future harvesting. medicinal plants. Up to 80% of the population relies on
African products for African consumers these traditional medicines. However, says the Network
Myles Mander, of the Institute of Natural Resources in on Medicinal Plants and Traditional Medicine (Eastern
South Africa, agrees that forest clearing and Africa), loss of these genetic resources and their habitat is
desertification have affected supply, “so that both quality escalating. The loss of related indigenous knowledge is
and quantity are dropping.” He told the Symposium that even greater.
as many as 80% of the plants used will probably die as a Launched in September 2003, the network is supported
result of harvesting. “Local extinctions are occurring,” he by IDRC and coordinated by IDRC’s François
added. “There is no incentive for cultivating and Gasengayire in Nairobi. The goal, says Gasengayire, is to
sustainable development.” help reverse this trend by promoting the conservation and
That incentive, Mander believes, will come only with the sustainable, safe, and effective use of medicinal plants
development of a modern industry based on medicinal and herbal products. The network also seeks to integrate
plants that will produce “African products for African traditional medicine in public health services in Africa
consumers.” He pointed out that despite having a market and to promote appropriate policies. And as Gasengayire
of over 500 million consumers, traders in medicinal points out, the collaborative network offers all
plants are not involved in the development of the industry stakeholders — traditional healers, communities,
and are not well organized, so have little influence with researchers, governments, and others — the opportunity
their governments. “The result is reduced supply and to share information and experiences, harmonize their
increased costs, with little product development and poor approaches, and develop collaborative projects.
quality products,” he said. The network’s steering committee brings together leading
Messanvi Gbeassor, of the University of Lomé, Togo, institutions from three East African countries — the
agreed that there is an urgent need to improve harvesting National Museums of Kenya, the Institute of Traditional
and processing, and to develop an effective African Medicine in Tanzania, and the National
industry to produce and market plant-based medicines. Chemotherapeutics Research Laboratory in Uganda — as
He stated bluntly that “there is no real pharmaceutical well as other key institutions, including government,
industry in Africa, and no coordinated research. There is traditional healer associations, and donors. Because
a lack of entrepreneurs to help build an industry.” Continued on page 14
FEATURED ARTICLES
Traditional vs. Western Medicine - African Context
By Aone Mokaila
MacMurray College, 2001
In many parts of Africa, traditional healers are the most consideration and treated. Because of such an approach,
easily accessible health resource available to the traditional medicine is much broader because it
community. In addition, they are most often the includes recognizing disturbances in the environment
preferred option for the patients. For most of these outside the individual as being involved in the illness,
people, traditional healers offer information, counseling whereas the Western concept strictly restricts the
and treatment to patients and their families in a locality of the disease to the body of the individual.
personal manner as well as having an understanding of With regard to the Western medical systems, a different
their client’s environment. Despite this, "traditional approach in treating the patient as well as the particular
healers have rarely been included in key decision ailment is taken. Healing strategies are focused more on
making, action agendas and community programs in the individual and on a "more rigorous and scientific
HIV/AIDS prevention and care" (National Council for standard of understanding disease". In this way, the
International Health). Does it make sense to ignore physical condition of the patient becomes the primary
traditional healers when trying to tackle epidemics such focus, with little or no consideration of the social and
as HIV/AIDS, one of the most critical global issues of spiritual state of the patient (Outreach Services
our century? What are the fears and difference in Newsletter). Because of such a difference in approach
opinion of Western medicine and traditional healers to medicine, both groups have difficulty in accepting
that create barriers to forming equitable working the others' method. Therefore, there is a clash of
relationships? What needs to happen in order for methods and worldviews.
Western Medicine and traditional healers to bring
The history of medicine and health care in Africa has
together their unique resources to solve problems such
been a long and hectic one. Created by complicated
as HIV/AIDS prevention and care?
social, political and economic processes, health care
The basic philosophic approach to disease is different has come to take many forms. Africans "developed
for Western medicine and traditional medicine. their own health and healing traditions, including ways
Zimmerman, in his article "Western and Eastern of recognizing, classifying and treating disease and
Medicine Compared", explained "Western medicine is illness" (Outreach Services Newsletter). According to
a sort of crisis intervention medicine, with its strength Dennis Ityavyar, author of "Health in Precolonial
lying in its trauma care and therapies for acute Africa", healers drew upon extensive knowledge of
problems." In contrast, in traditional medicine, there healing methods and materials, collected and passed
has been a long-standing viewpoint of wellness as down from one generation to another and based upon
"stability, using things around you, you mind, your complex social, cultural and religious beliefs.
body [and] your spirit" (Montaocean). According to
As Western missionaries and later colonial powers
Montaocean, co-director of the Center for Natural and
began to proliferate on the African continent, so too did
Traditional Medicines, the traditional medical
Western modes of dealing with disease and illness. In
practitioner uses all of these in a systematic fashion to
fact, Montaocean, a medical doctor in Tanzania states
build a specific health system. Centering on meta-
that because of this proliferation, "the knowledge of
physical causes such as discontented gods or ancestors
traditional medicine [had to be] preserved through
spirits and apparent disease, healers practice a holistic
much sacrifice". This was because when Western
approach -- the ultimate goal being to reinstate the
philosophy and science came to Africa, it came about
individual to a harmonious relationship with the social
through aggression and with the purpose of "stamping
order (Outreach Services Newsletter). In this way,
every aspect of an individual’s well being is taken into Continued on page 9
It is really hard for me to pick sides in this issue, but I feel So we are looking at the window period between when
that Western society's understanding of traditional it is used on that polluted soil and when it is able to
medicine still has far to go to master the deeply rooted uptake so much and clean the soil and whether it will
values beneath the culture. Too often, traditional culture is lead to its death or not. This is going to be a major
perceived as an early form of science. In fact, when strictly breakthrough in the area of phyto-remediation."
perceived in a time line dimension, traditional medicine He advised people against eating plants grown in
becomes a collection of facts and practices frozen in the polluted soils because the fact that the pollutants affect
past. Its significance in the modern world becomes reduced the genes and chromosomes of the plants means that
to an effort to bring clusters of information forward to they will be affected. "Chromosomes are of universal
resolve diverse problems of the present (Moralez-Gomez). occurrence; as they are in plants, so are they in animals
Rather than addressing traditional medicine with curiosity, and humans. So if they can affect plants, they can affect
it should be approached as a source of learning. humans," he said.
On the other hand, having grown up in a culture heavily Our goal:
influenced by Western practices, I also feel that Western "We want also to see if for instance you have a piece of
medicine is also viewed with some degree of curiosity by land close to a mechanic village which you intend to
traditional healers. They don’t understand it and, rather use for agricultural purpose, how do you clean up the
than trying to understand it, they totally disregard it. They soil to make it ready? The implications are very wide
view it as a modern day, instant solution. I personally feel ranging. We are hoping that the research will lead us to
that in such a matter, the choice should be left up to the something positive that will benefit man, starting here
individual. This past summer, while working in Botswana in Nigeria," he enthused.
with cancer patients and patients with full blown AIDS, I
http://m.allafrica.com/stories/201211220497.html/
encountered a young woman with advanced breast cancer
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who was struggling between the care of a traditional healer
and surgery provided by a Western-style oncologist. She Continued from page 5 – Uganda: Medicinal Plants
changed her mind several times, ultimately rejecting the Disappearing, Says Minister
recommended mastectomy in favor of the more familiar
traditional care. Although I felt personally saddened when who is also the chairman of the Global Pan African
she left our clinic, I support her right to make that decision. Movement.
In other words, as this example demonstrated to me, if one Ruth Tuma, executive director Global Pan African
chooses to go to a traditional healer, let them go, and on Movement Secretariat in Uganda said the tree planting
the other hand, if one chooses to go to a Western doctor, campaign was environment campaign undertaken by
let them go. I feel that it is sad that many Western skeptics the movement to restore and protect the environment.
accuse traditional medicine of fraud and quackery, and that
"Let us plant trees in our homes. Trees are necessary for
the traditional healers accuse Western doctors of being
the good health of communities," Tuma said.
profit driven and cold. Indeed there might be some truth on
both these positions, but my feelings are that at the end of Robert Mugerwa LC III chairman Muduma sub-county
the day, the doctors and the healers are good people trying Mpigi said people had cut trees in the forest and other
to offer safe and effective services. The question that still parts of Uganda and should now participate in
remains unanswered is that if the professionals on both replanting them. He said a number of groups had been
sides cannot get along, how can we expect the patients to formed in the sub-county to plant trees.
be cooperative?
Stephen Asiimwe, public relations officer Global Pan
http://www.drury.edu/multinl/story.cfm?ID=2524&NLID=166 African Movement in Uganda explained Resolution 9
☻☻☻☻☻☻ of the Pan African Movement talks of conserving and
Continued from page 2 – Africa: Solutions to Most protecting the environment because of effects of global
warming and environment degradation.
Diseases Lie in the Forests of Africa
Asiimwe said they had partnered with the National
the plant but in the one we did last year and the one we
have done this year, we have seen the same pattern. It Continued on page 14
13- Traditional African Clinic October 2013
Continued on page 13 – Uganda: Medicinal Plants during Tuesday's meeting that other milestones of IMPM
Disappearing, Says Minister in 2012 included the collaboration between IMPM,
Forestry Authority to support their efforts in planting through its Excellence Centre of the African Network of
trees. Drugs and Diagnostic Innovation, with the World Health
Organisation on research on traditional medicines as well
http://allafrica.com/stories/201306251526.html as its participation in national and international
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symposiums to better vulgarise research results carried out
Continued from page 7 – Recognition and Respect in the country. To the Director of IMPM, Prof. Jean-Louis
for African Traditional Medicine Essame Oyono, health is an important aspect in the socio-
economic life of a nation and their target for now is
partnerships are vital to the network’s success, combating destroyers like HIV/AIDS and malaria.
interested development agencies and international and
private organizations are invited to join this initiative. http://allafrica.com/stories/201307030675.html
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http://idrc.ca/EN/Resources/Publications/Pages/ArticleDetails
.aspx?PublicationID=713
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Ghana: 'Effective
Collaboration Is Key to
Cameroon: Experts Examine Traditional Medicine'
Path Covered in Medicinal By Isaac Akwetey-Okunor
Plants Research 22 August 2013
By Godlove Bainkong The Chronicle
2 July 2013 Koforidua — The National Organiser of the Ghana
Cameroon Tribune Federation of Traditional Medicine Practitioners
Association (GHAFTRAM), Nana Kwadwo Obiri, has
Board members of the Institute of Medical Research and called on all traditional medicine practitioners to share
Study of Medicinal Plants, IMPM, endorsed the report their experiences with its members.
of the scientific committee in Yaounde on July 2,2013.*
According to him, members of the Association had
After examining the scientific reports of different suffered many setbacks in the practice of traditional
research carried out on medicinal plants in the country medicine, largely due to lack of commitment on their part
by the scientific committee, board members of the to make their technical know-how available to others.
Institute of Medical Research and Study of Medicinal
Plants (IMPM) endorsed the report presented to it on He has, therefore, appealed to the members to stop the
Tuesday July 2, 2013. This was during a board meeting selfish practice, and rather share their knowledge with
chaired by Board Chair, Prof. Rose Leke neé Gana. others, for the enhancement of traditional medicine. He
was addressing the election of a 9-member executive
According to the Chairman of the scientific committee committee in Koforidua recently.
of IMPM, Dr. Dawa Oumarou, the activity report of
IMPM falls within the recommendations of the 14th Giving a brief history of GHAFTRAM, Nana Obiri said
board of directors meeting of December 29, 2010. his outfit was the umbrella association of all traditional
medicine practitioners, and deals directly with the Ministry
"Within this activity report, we have just analysed the of Health, but upon sober reflection, the association had
path concerning scientific research which consists in decided to elect executives in all the 10 regions, to ensure
analysing scientific results, to see how it has been the efficiency and effectiveness of its operations.
organised and the results obtained. If we were there at
the beginning, we would have analysed what the reports In an interview with The Chronicle after the election, the
would have brought out. Basically, we looked at the founder of Herbal Life, Mr. Danfo Ani Asamoah, stated
different projects, how they have been organised and the that it would be prudent for all practitioners who belong to
different results obtained," he said. smaller associations of traditional medicines to join
GHAFTRAM, the mother association.
The report shows that of the 18 research projects billed
for execution in 2012, only four were effectively carried "When a practitioner gets himself or herself into trouble,
out but that ten non-programmed as well as others GHAFTRAM has a lawyer who will serve as an advocate
already begun are on course. It was also disclosed Continued on page 15
14- Traditional African Clinic October 2013
Continued frm page 14 - Ghana: 'Effective Collaboration Is later this year of a National Reference Hospital of
Key to Traditional Medicine' Traditional and Natural Medicine.
for him or her. We have given them a grace period to The source stressed that the promotion of cultural aspects
join the bigger umbrella of GAFTRAM," he added. like flora and fauna should be maintained alive and needs to
However, he urged traditional medicine practitioners be explored so that they be recognised internationally.
who are practising without the requisite documentation http://allafrica.com/stories/201308170013.html
to immediate step up the acquisition process, since those ☻☻☻☻☻☻
documents would be their power of operation.
Mr. Kwame Gyamena was elected Regional Chairman,
Angola: Students to Learn
with Alhaji Cito Dike as Vice Chairman, and Mr. About Local Medicinal Plants
Kingsley Nkansah Regional Secretary.
25 July 2013
The rest include Mr. Samson Nartey, Assistant Angola Press
Secretary, Mr. King Albert Yeboah, Regional
Organiser, Nana Afua Tebiri, Treasurer, and Mr. Luanda — University students are learning from today
Samuel Agyemang Tei, Welfare Officer. (Thursday), the Angolan flora, in a study sponsored by the
Botanical Centre of Agostinho Neto University (UAN), as
The elected Regional Chairman, Mr. Kwamena result of a book on "Medicinal Plants of Angola."
Gyamena, thanked the members for the confidence
reposed in him, and assured them of making the Speaking to Angop, one of the authors of the book,
association attractive and worth joining in the Eastern presented Thursday to the public, Esperança Costa, said
Region. that the work includes the identification, distribution and
use of about two hundred species used in traditional
http://allafrica.com/stories/201308221509.html medicine.
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Esperança Costa, who is also director of the UAN Botanical
Angola: Training of Center, said that the study aims to conduct a research on
plants with medicinal use and collect plant material for the
Traditional Therapists to population, as well as other knowledge holders of
Boost Natural Medicine - potentiality of plants.
Says Professional Esperança Costa said that some 500 species of plants have
been identified, but the book discusses only 154 including
16 August 2013 70 families of the main species.
Angola Press The researches lasted five years.
Luanda — The training of national therapists will play With a circulation of 1300 copies, the book is being sold at
an essential role in promoting and boosting the class, as a price of 8,000 for the public and 5,000 kwazas for
well as the natural medicine, considered Wednesday in students (one dollar worth 100 kwanzas).
Luanda the coordinator of the Traditional Therapists of
Professional Chamber, Kitoco Maiavanga "Avô http://allafrica.com/stories/201307261179.html
Kitoco". ☻☻☻☻☻☻
The appreciation was made during a meeting which Angola: Traditional Therapists
took place at Scientific Research Centre, attended by
professionals of these areas in the country, and the to Gain Training Centres Soon
Portuguese chamber of haemopathy, having both 7 September 2013
countries been represented by Kitoco Maiavanga "Avô Angola Press
kitoco" and José Lopes.
Traditional therapists in Angola will benefit from
Avô Kitoco stated that it is fundamental to train future professional training centres in the chief towns of every
workers so that they can act with efficiency for the province, starting in the last quarter of the present year, as
improvement of the class by reaching significant levels informed recently, in an interview, the general co-ordinator
in terms of research. of the African Medicine Research and Investigation Unit,
In his view, the history of professional Angolan Kitoko Maiavango "Avô Kitoko".
naturalists could be a milestone with the construction Continued on page 16
15- Traditional African Clinic October 2013
Continued from page 15– Angola: Traditional Therapists to "It is important that traditional healers are involved in
Gain Training Centres Soon different researches on medicines so that they meet the
Kitoko Maiavanga said to ANGOP that the Traditional required standards in this era of science and technology,"
Therapists Training Centre will also provide training for Mr Seif said. He said that most traditional healers had
traditional midwives and other additional activities, skills, but continued acting unnecessarily in secrecy.
because until now there is no academic document that "Some even die without revealing their skills. It is better to
serves to certify the traditional medicine work in Angola. train people or share with others so that the knowledge can
According to "Avô Kitoko", all the provinces will gain a serve people longer," he said.
traditional therapy centre aimed at making this Ms Mayasa Ali, head of the Zanzibar Traditional
professional activity more scientific and upgrade the Medicines Council in the Ministry of Health commended
technicians. traditional healers, asking them to make sure they are
The source revealed that this is an initiative being registered so they can operate legally. She said registration
supported by Portuguese partners and sponsored by an would also help to minimize fake traditional healers in the
Angolan supermarket. He added that by December the islands.
course will start in Luanda's Cazenga Municipality in http://allafrica.com/stories/201309040756.html
December this year. ☻☻☻☻☻☻
"The project is concluded, the manuals have been
elaborated, the subjects selected and the teachers are
Create a Herbal Medicine
ready", explained the traditional physician. Framework
http://allafrica.com/stories/201309070155.html
By Joshua Grin Thembo
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Director for Traditional and Modern Health Practitioners
Tanzania: African Traditional Together against Aids
Healers Challenged to Share August 24, 2013
Monitor
Skills The use of medicinal plants to cure dieases is an old
By Issa Yussuf practice. Herbal medicine is part of the broad traditional
4 September 2013 medicine practice, which according to World Health
Tanzania Daily News Organisation, refers to diverse health practices,
approaches, knowledge and beliefs incorporating plants,
Zanzibar — TRADITIONAL healers have been advised animal body parts, water, soils and or mineral based
to disclose their skills in medicines so more people can medicines or a combination of one or more of these to
benefit from the expertise. address health problems.
The advice was given by the Second Vice-President, Mr According to the Ministry of Health, Uganda, more than
Seif Ali Iddi, when gracing the African Traditional 60 per cent of the Ugandan population seeks care from
Medicines Day held at Victoria Garden in Zanzibar. traditional and complementary medicine practitioners
The annual event attracted several local healers and before resorting to modern health facilities.
colleagues from Asia. Whereas the ministry acknowledges such, little effort has
"Share your skills, avoid too much secrecy to win more been put in place to integrate the same in the formal
trust from the people and the government," Iddi said at healthcare system. As a result, many people tend to resort
the function also attended by the Deputy Minister for to ‘self-medication’ and use medicine concoctions in their
Health, Dr Sira Ubwa Mamboya and WHO raw form and perhaps in wrong doses; and most times the
representative. wrong medicinal drug.
The 11th African Traditional Medicines Day was For example, in Ngora District, 26 children of Omito
celebrated with the theme, 'Traditional Medicines and Primary School in Kopir Sub-county nearly died as a
Development'. The vice-president said his government result of taking a wrong herbal medicine prescription. On
was committed to working closely with traditional August 7, a Primary Five pupil convinced his male
healers in improving the health of the people. classmates to take a herb locally referred to as “Ekulachi”.
Continued on page 17
16- Traditional African Clinic October 2013
Continued from page 16 – Create a Herbal Medicine http://allafrica.com/stories/201308160141.html
Framework ☻☻☻☻☻☻
He told them that the herb would help them stimulate
their manhood. However, moments later, they got ill as a
Traditional Medicine in
result and were rushed to Kapir Health Centre II. Dr Uganda: Is it a Ticking
Stephen Ocimwa, the in charge of at centre, observed
that the pupils had varying degrees of body weakness, Time Bomb?
headaches, diarrhea, constipation and sore throats.
By Sunshineeastafrica
One of the main challenges in the practice of traditional
March 11, 2013
medicine is the irrational use and abuse of herbal
medicine. Whereas research has shown that some herbal It is estimated that over 60% of Ugandans seek medical
products are as or even more effective than attention from Traditional Healers
contemporary medicine, the potency and safety of some
medicinal plants is not well documented. There are many
genuine traditional health practitioners in Uganda but
due to lack of legal and regulatory framework on the
practice, many quacks have infiltrated the sector and
tainted the image of the practice. This situation is
worsened by the low community knowledge and lack of
structural frameworks to promote and guide the usage of
traditional medicine even when it is greatly
acknowledged to be a source and perhaps a preferred
care for 60 per cent of Ugandans.
There is an urgent need for the government to speed up
the process of establishing the legal and regulatory
framework for traditional medicine and enhance its
Traditional Medicine man selling herbs. (Courtesy
integration into the formal healthcare system.
of disabledtravelersguide.com)
http://www.monitor.co.ug/OpEd/Letters/Create-a-herbal-
By Violet Okech, MD, MMed(Psych.); Georgina Kirunda,
medicine-framework/-/806314/1965684/-/uh33su/-/index.html
☻☻☻☻☻☻ MSc; Remy S M Muhire, MD; Paschal Ssebbowa, MD.
It is estimated that over 60% of Ugandans seek medical
Angola: Traditional Healers attention from Traditional Healers. This pattern cuts across
all social classes and educational levels. With a medical
Reaffirm Construction of doctor: patient ratio of 1:20,000 compared to traditional
Hospital healer: patient ratio of 1:200-400, high poverty levels and
a poor health system, the traditional healers’ services are
14 August 2013 the most accessible to the majority of Ugandans. With
Angola Press such statistics, it is inconceivable that the country has no
Luanda — A national hospital of traditional and natural national policy to regulate the activities of the traditional
medicine with areas for high and higher training will be healers. It is possible that their services may be causing
built from this year, in Luanda, Angop has learnt. more harm than good to their clients.
This was disclosed during a meeting between the The World Health Organization encourages sharing of
traditional healer Kitoco Maiavanga, and the chairman information about Traditional Medicine/ Alternative
of the Portuguese Association of Haemotapy, José medicine policy formulation because they acknowledge
Lopes. the complexity of the process. The traditional healers in
Uganda have mobilized themselves under The National
The project is under responsibility of a Portuguese Council of Traditional Healers and Herbalists Associations
building firm and has already the assistance of national of Uganda (NACOTHA). They seek to unite and to push
businesspeople, he said. for their field of Traditional Medicine to be given greater
He announced the availability of Portuguese experts in consideration by the government. It is reported that the
collaborating with national colleagues. Continued on page 18
FEATURED ARTICLES
Utilization of Traditional Medicine as a Health Care
Option: A Case for Kiruhura District
By Nabaasa, Herbert
Makarere University, October 2008
INTRODUCTION: Traditional medicine has existed Thus a total number of 384 respondents was
in Uganda for a very long time before the advent for interviewed. The data collection tools included Focus
modern forms of treatment and almost all Group discussion guides, key informant interview
communities entirely depended on it for their health guide and interviewer administered questionnaires.
care needs. Traditional practitioners are found in
Data was entered using Epi-Info Version 3.2.2 (2005)
most societies in Uganda and these are more
software and exported to stata 8.2 software for
pronounced in rural settings like that of kiruhura
analysis and it was done in stages involving
district. The increasing use of traditional medicine in
univariate, bivariate and multivariate analysis.
Uganda and particulary in kiruhura district is based
on the various advantages occurring to traditional RESULTS: The study revealed that about 62% of the
medicine including but not limited to being cheaper population in kiruhura use traditional medicine
and easier to access than biomedical health care and compared to modern or biomedical treatment. The
being culturally accepted among others. However, factors that significantly influenced the utilization of
the use of traditional medicine has not been given the traditional medicine were, strong traditional beliefs
attention it deserves in terms of regulation and (47%), lack of drugs in health centres (29%), high
guidance and this is likely to result into health cost of treatment in health centres (12%), long
problems to the population. The challenges such as distances to health centres (9%) and others (3%). The
poor herbal preparation, dosage, storage and problems associated with use of traditional medicine
administration have continued to threathen the were found to be lack of herbal preparation standards,
practice and are likely to result into negative health false application, unspecified dosage and wrong
impacts if no mitigation measures are adequately put administration among others.
in place. CONCLUSION: The study revealed that the
OBJECTIVES: The study was undertaken to assess population Kiruhura district use traditional medicine
the use of traditional medicine as a health care option more than modern or biomedical treatment. The main
and generate information that would be used in factor that significantly influenced the use of
formulating guidelines on use and regulation of traditional medicine was the inherently belief in
traditional medicine in kiruhura district. Specifically traditional medicine where certain disease conditions
the study was intended to establish the level of use of are traditionally branded to be only cured by
traditional medicine by the community in kiruhura traditional medicine. Other factors were lack of
district, factors responsible for utilization of adequate drugs in health facilities, high cost
traditional medicine, and the problems associated treatment in health facilities, long distances to health
with use of traditional medicine in kiruhura district. facilities and social demographic characteristics like
the sex of respondent and occupation were the
METHODS: A Descriptive cross-sectional study
peasants use traditional medicine more than the rest.
employing both qualitative and quantitative methods
of data collection was used. The formula used to Women were more attached to the use of TM because
calculate the sample size was the kish and leslie of their house hold role of caring for the family’s
formula of random sampling for single proportion. health including their pregnancies. Notwithstanding
Continued on page 20
Ortrun Meissner
Faculty of Health Sciences,University of Transkei,Umtata,
E Cape18, November 2004, Vol. 94, No. 11, SAMJ
1. Vontress CE. Traditional healing in Africa: implications for
cross-cultural counseling. J Couns Dev 1991; 70:242-249.
2. Staugard F. Traditional Healers: Traditional Medicine in
Botswana. Gaborone: Ipelegeng, 1985: 91.
A queue of patients on the corridors of Mityana Hospital
3. Velimirovic B. In: Glasser M. Accountability of anthro- recently. Many patients have to endure long lines at public
pologists, indigenous healers and their governments: a plea for health facilities due the limited number of health workers.
reasonable medicine. Soc Sci Med 1988; 24:1462. Photo by Stephen Otage.
4. Chiwuzie J, Ukoli F, Okojie O, Isah E, Eriator I. Integrating The 2013 ministry of Health’s Human Resources for
traditional manpower in the formal sector. In: Wolffers I, Ed.
Health report found that nearly half of the required
The Role of Traditional Medicine in Primary Health Care
.Amsterdam: VU University Press, 1990: 13.
staffing levels in 2,934 health units in the country are
vacant and that health workers live under “very poor”
5. Pearce T. Professional interests and the creation of medical conditions.
knowledge in Nigeria. In: Last M, Chavunduka GL, eds. The
Professionalisation of African Medicine.Manchester: Man- ‘It is undeniable that the living conditions of Ugandan
chester University Press, 1986: 244. health workers are unacceptably poor,” a 121 page bi-
6. African National Congress. A National Health Plan for South
annual report funded by USAID and IntraHealth
Africa . Johannesburg: ANC, 1994. International reads in part. “This of course affects staff
moral and if the living conditions are improved could go a
7. Ellis C. Ukufa kwaBantu: benchmarks for busy general long way in improving staff attraction, retention and
practitioners. SA Fam Pract1996; 17:145. morale.”
http://www.samj.org.za/index.php/samj/article/viewFile/2796/20
Currently, the districts have 29,941 staff in post and
04
☻☻☻☻☻☻ according to the staffing standards; at least 21,612 houses
should be in place to cater for at least 72 per cent of
Half of Positions in Health health workers. However, only 3,590 houses are in place
catering for 12 per cent of staff, meaning that 26,351
Facilities Vacant, says health workers are not accommodated.
Government Since majority of the health workers are in lower level
units where accommodation for renting is scarce, the
By Yasiin Mugerwa report says “it means that these health workers have to
September 27, 2013 travel long distances to go to work resulting in late
Monitor coming, hence affecting productivity and service
delivery.”
Ministry of Health report says stakeholders should
prioritise staff accommodation as a strategy to address the Based on the data collected from 111 districts across the
issue of health worker attraction. country, the report puts the filled positions in health units
at 60.5 per cent and vacant positions at 39 per cent. This
A new government report to Parliament casts a shadow on level of staffing is; however, lower than what the
what the lawmakers called, “the tragedy of the country’s government had anticipated after the planned recruitment
healthcare system” worsened by low staffing levels and of10, 231 health workers last financial year.
poor housing facilities. Continued on page 22
21- Traditional African Clinic October 2013
Continued from page 21 – Half of Positions in Health
in the area.
Facilities Vacant
Mr Peter Arhin, Director of TAMD, said herbal medicine
However, out of 10,210 jobs advertised, 8,353 people
was largely affordable and that every effort was being
were offered the jobs after interviews, but only 7,211
made to apply technology to the area to make herbal
reported to work. According to the report, due to lack of
products safe and potent and practice regulated.
accommodation, dispensers, nursing officers, midwifery,
public health dental officers; theatre assistants; Miss Ernestine Amponsem and Deladem Aloka, the two
ophthalmic clinical officers and anesthetic officers were Medical Herbalists in charge of the clinic, took the forum
among the health workers did not turn up. through various aspects of herbal medicine.
Reports from various districts show that the rate of health She said 13 of the projected 18 pilot public herbal clinics
workers reporting to work after appointment was greatly are operational and that the good thing about herbal
affected by lack of staff accommodation. Even for health medicine was that it had an attachment to the belief
workers who reported to work, the report says that “their system of the people.
retention will be greatly determined by the availability
Miss Amponsem said the area had a huge potential for the
and state of their accommodation.”
nation's economic growth including job creation.
http://www.monitor.co.ug/News/National/Half-of-positions-in-
health-facilities-vacant--says-govt/-/688334/2009092/- Miss Aloka said among 20 ailments treated at the clinic
/vx7pxy/-/index.html were malaria, stomach ulcers, asthma and dermatitis,
☻☻☻☻☻☻ adding that 84 herbal preparations had been approved for
dispensing at the clinics.
Ho Municipal Hospital Opens Miss Kafui Sokpe, Medical Herbalist at the Volta
Herbal Clinic Regional Hospital, said there was the need to extend
coverage of health insurance to clients of the clinic to
20 March 2013 improve attendance.
Ho, March 20, GNA - Management of the Ho Municipal http://www.modernghana.com/news/453862/1/ho-municipal-
Hospital on Tuesday formally started herbal medicine hospital-opens-herbal-clinic.html
services at the facility with a promise to 'expand frontiers ☻☻☻☻☻☻
of herbal medicine to alleviate the ails of mankind'.
Dr Kofi Gafatsi Normanyo, Medical Superintendent who
Establishing a Herbal Clinic:
spoke at a forum on herbal medicine services held at the Kenya
premises of the hospital, expressed hope that the clinic
'would fill the gaps which orthodox medicine has no GENERAL INFORMATION
clues to yet'. Implementing institution
Department of Botany, Jomo Kenyatta University of
He said the new service gave him inkling into the
Agriculture and Technology (JKUAT)
situation of the fusion of orthodox and herbal or
alternative medical practice in the future. Head
Professor Nick Wanjohi (vice-chancellor)
Dr Normanyo said while between 70 to 80 percent of the
world's population depended on herbal and alternative Details of institution
remedies that area remained largely untapped. Address:
'It (herbal medicine) is cheaper and its primary resources Jomo Kenyatta University of Agriculture and Technology,
are locally placed and therefore within easy reach,' he Department of Botany, P.O. Box 62000, Nairobi, Kenya
said. Tel.: (+254) 20 67 52711
Fax: (+254) 20 67 52164
Dr Normanyo said the World Health Organization
E-mail: jkuat@nbnet.org, botany@jkuat.ac.ke
(WHO) was at the forefront of the battle to give scientific
Web site: www.jkuat.ac.ke
meaning to herbal and alternative remedies while the
African Union and its scientific organs had also risen to Implementation period
the task. Three years
He said in Ghana, the Traditional and Alternative Continued on page 23
Medicine Division (TAMD) had made 'fantastic strides'
22- Traditional African Clinic October 2013
Continued from page 22 - Establishing a Herbal Clinic: Kenya a variety of common ailments.
Costs Responding to this need, staff in the Department of Bo-
Setting up the clinic cost JKUAT US$1,300 (Ksh 100,000) tany, JKUAT, began the systematic identification of
and another US$1,300 for the initial collection and screening those plants used in traditional herbal medicines,
of plants for medicinal use. collecting medicinal materials from the field and
SUMMARY preparing medicines and dispensing them to patients.
In Kenya and elsewhere in sub-Saharan Africa, traditional Among the main challenges faced was the accurate
herbal medicines are commonly used to treat a range of determination of the correct dosage to prescribe to
diseases. Such practices are especially wide-spread in rural patients.
areas where access to modern health care facilities is
limited and the cost of modern pharmaceuticals is beyond Also, as the herbal clinic was a new con cept in Kenya, it
the means of most people. In addition, there are very few faced a great deal of resistance from practitioners of
effective drugs available for treating some of the most modern medicine and needed to obtain formal
common ailments in these areas, including asthma, registration from government officials.
HIV/AIDS, malaria and typhoid. DESCRIPTION
Medicines derived from indigenous Kenyan plants, Establishing a formal herbal clinic in Kenya is difficult
however, have long been used to treat these and other since there are many government regulations to which to
diseases. adhere.
Therefore, a clinic was established outside the university First, herbalists must demonstrate their proficiency in the
gates, offering treatments based on natural herbal products. art, and especially their knowledge of plant
Patients suffering from such common diseases as those identification, using either the vernacular or botanical
listed above plus diabetes, hypertension, ulcers and others species names. Also, in order to receive a certificate of
were provided with herbal remedies and checks were made recognition, the practitioner’s plant materials must be
of their progress. Initially, some 100 people were treated, checked and recorded by botanists at the University of
many of whom were referred to the clinic by modern Nairobi, Kenyatta University, the Kenya Medical
health practitioners. Since then, the clinic has treated Research Institute or the Kenya Forest Research
thousands of individuals. Institute. Having satisfied this criterion, the herbalist
must register as a herbal practitioner with the Ministry of
BACKGROUND AND JUSTIFICATION Gender, Sports, Culture and Social Services. Having
In 1999, the faculty of science at Jomo Kenyatta obtained a cer-tificate from the Ministry, the herbalist
University of Agriculture and Technology (JKUAT) must then apply for a permit to operate from the
agreed that the only way to control and treat debilitating municipal council or local authority within which the
tropical diseases such as malaria and typhoid was through clinic will be situated. These permits are issued under
the application of scientific research. At the same time, it the close scrutiny of public health officers, who must
was realized that most of the chronic diseases, including issue a letter to certify that the clinic meets certain
those resistant to existing conventional drugs, could be conditions of hygiene. Finally, two permits are issued:
cured using traditional herbal medicines. one by the local authority and the other by the Ministry
To tackle this issue, the university collaborated with the of Trade and Industry according to the Trade Licensing
Kenya Medical Research Institute to establish the Institute Act.
of Tropical Research on Medicines for Infectious Diseases During the initial phase of the project, medicinal plants
within the university. The new institution’s remit was to were screened for microbial activity in the laboratory
train master’s and doctoral students, mainly in the field of and, based on traditional practices, used to treat nine
alternative medicines, with the aim of developing new ailments: arthritis, asthma, bronchitis, Candida (thrush),
drugs from the many indigenous medicinal plants available HIV/AIDS, malaria, rheumatism, typhoid and ulcers.
in Kenya.
Among the plants used were Acacia spp. (family
However even if such drugs were to be developed, the Fabaceae), Albizia anthelmintica (the aru or worm-cure
majority of Kenyans living in rural areas are poor and tree, family Fabaceae), Aloe spp. (family Liliaceae, figs.
cannot afford to attend hospitals or purchase expensive 1a and 1b), Asparagus africana (family Asaparagaceae),
conventional drugs. There was a need, therefore, for the Balanites glabura (family Balanitaceae), Carissa edulis
university to develop links with traditional healers to (the Natal plum, family Apocynaceae), Catharanthus
develop inexpensive and reliable herbal medicines for Continued on page 24
23- Traditional African Clinic October 2013
Continued from page 24 - Establishing a Herbal Clinic:
Kenya
FEATURED ARTICLES
Medicinal Plants in East and Central Africa: Challenges
and Constraints
By Hatil Hashim EL-Kamali
Faculty of Science and Technology, Department of Botany,
Omdurman Islamic University, P.O. Box # 382, Omdurman, Sudan
15 February 2009
Ethnobotanical Leaflets 13: 364-69. 2009
Croton zambesicus Muell. Arg. (Um Gleigla), Trichilia emetica. Bark antidermatitis, antiinfammatory,
Euphorbiaceae. Antimalarial. emetic.
Citrus colocynthis (L.) Schrad. (Handal), Cucurbitaceae. Zanthoxylum zanthoxyloides. Berberine, chelerythrine:
For pustules in the skin. antisickle cell.
Haplophyllum tuberculatum (Forsk.) A. Juss. (Haza), Major local Rwandan medicinal plants:
Rutaceae. Antispasmodic, decongestant, carminative. Aspilia pluriseta. Worms, wounds.
Hibiscus sabdariffa L. (Karkadeh), Malvaceae. As a Bidens pilosa. Furuncle, hepatitis, otitis, wounds.
mild laxative, cough, antihypertensive agent.
Guizotia scabra. Agalactia, gonorrhoea, hepatitis.
Lawsonia inermis L. (Henna), Lythraceae. To treat boils
Senecio maranguensis. Cough, otitis, wounds.
and wounds.
Spilanthes mauritiana. Malaria, pneumonia, tonsillitis.
Nauclea latifolia Sm. (Karmadoda), Rubiaceae. As
antipyretic in malarial fevers. Vernonia amygdalina. Ascariasis, hepatitis, malaria.
Solenostemma argel (Del.) Hayne. (Hargel), Cassia didymobicola. Ascariasis, neuropsychopathy.
Asclepiadaceae. Antispasmodic, digestive, to relieve
Chenopodium ugandae. Eczema, hepatitis, snake bite.
menstrual pain and as appetizer in puerperium.
Leonotis nepetaefolia. Hepatitis, pneumonia, wounds.
Tamarindus indica L. (Aradaeb), Caesalpiniaceae. To
relieve fever, in cases of nausea, as laxative , to relieve Entada abyssinica. Ascariasis, fever.
malarial fever.
Phytolacca dodecandra. Emetic, otitis, pneumonia.
Major local Kenyan and Tanzanian Medicinal Plants:
African Medicinal Plants in World Trade:
Commiphora molmol. In Kenya for the resin , an oral
Cassia acutifolia. Senna. The laxative synergic
antiseptic.
Sennosides.
Embelia schimperi. Fruit for worms , stem bark for
Harpagophytum sp. Rheumatic ailments.
cramps.
Jateorhiza palmata. Root.
Entada abyssinica. Root for arthritis, roasted seed for
conjunctivitis. Phystostigma venenosum. Antiglaucomic, hysostigmine.
Erythrina senegalensis. Root for toothache, venereal Pygeum africanum. Prostate remedy.
diseases. Rauvolfia vomitoria. Reserpine, yohimbine.
Holarrhena floribunda. Bark for dysentery, fever, Tamarindus indica. Hydroxycitric acid.
Continued on page 33
32- Traditional African Clinic October 2013
Continued from page 32– Medicinal Plants in East and In Kenya and the Democratic Republic of Congo, P.
Central Africa
barbatus is used in the treatment of wounds and
Warburgia ugandensis. Polygodial: antifeedant, anti- ringworms, to reduce swelling on bruises. P. barbatus is
yeast. used to treatment a range of infections including throat
and mouth infections, tonsillitis, gastro-intestinal
Withania somnifera. Withaferin, withanolides.
infections and to break fevers in East Africa.
Plants species that have the greatest number of
Labdane diterpenoids found in P. barbatus, include
different medicinal uses in the region
forskolin. The fact that foskolin directly activates
1. Prunus Africana (Hook.f.) Kalkm (syn. Pygeum adenyl cyclase and thus the modulation of cAMP could
africanum Hook.f.), commonly known as red stinkwood underlie the diversity of different traditional uses of
or bitter almond has traditionally been used for centuries forskolin-containing species of Plectranthus, such as P.
by African traditional healers to treat genitourinary barbatus. For example, activation of adenyl cyclase can
disorders. In the 1960s Pygeum came to the attention of stimulate gastric secretions and the presence of
French scientists who began to investigate its benefits in forskolin in Plectranthus barbatus could explain why
the treatment of Benign Prostatic Hyperplasia (BPH). The extracts from the plant are used for the treatment of
commercial lipophilic extract of Pygeum is the favourite digestive disorders (Mukherjee et al, 2000). Forskolin
phytomedicine used to treat prostate cancer, prostatitis is a known cardiotonic agent and it is also effective in
and especially BPH in Europe (Van Wyk et al., 1997). the treatment of hypertension (Ghisalberti, 1977);
Valdes et al., 1987). Thus, forskolin could explain why
P. Africana grows preferentially at a level of 1,000 –
extracts of P. barbatus are reported to lower blood
2,500 m in the mountain forests of region in Ethiopia,
pressure of anaesthetized rat due to relaxation of
Sudan, Kenya, Uganda, Tanzania and Eastern Congo.
vascular smooth muscle (Dubey et al., 1981).
2. Commiphora myrrha: The genus Commiphora
Plectranthus laxiflorus is used in Ethiopia to treat teeth
(Burseraceae) comprise over 150 species, most of which
and gum disorders, as a purgative.
are confined to Eastern Africa, with few species also
occurring in Arabia and India. Myrrh, a culturally and 4. Hymenodictyon parvifolium Oliv. (Rubiaceae):
commercially important resin product, is derived from The stem bark is used in Kenya folk medicine as a
Commiphora myrrha (Nees) Engl., a tree found in remedy for skin diseases, venereal diseases and
abundance in the dry and arid regions of Ethiopia and dysentery. In Tanzania, an infusion from the plant in
Somalia and to some extent in northern Kenya (Vollesen, combination with other plants is used for treatment of
1989). The resin is masticated as antiseptic. A paint is insanity when the patient is noisy, abusive and suicidal
prepared for skin diseases and pustular complaints. (Mathias, 1982).
Resins obtained from various other species of
5. Solanum aculeastrum Dunal. (Solanaceae): A
Commiphora are used as substitute of C.myrrha (myrrh),
decoction of the root bark is used in Kenya for sexually
and the practice is widespread. This complicates the
transmitted bacterial diseases including gonorrhea
characterization of myrrh, because most previous
while the juice from the berries used for treatmenting
chemical studies reported on the resin were based on
jigger infestations as well as acne (Kokwaro, 1993).
commercial material, and not on a product obtained from
properly identified trees. 6. Lippia multiflora Moldenke (Verbenaceae): Com-
monly known as “Tea of Gambia”, is a plant widely
3. Plectranthus spp. Plectranthus is a large and
used in Africa as infusion preparation. In folk medicine
widespread genus with a diversity of ethnobotanical uses.
in Congo, it finds extensive use in hepatic insufficiency
Monoterpenoids, sesquiterpenoids, diterpenoids and
and fever. The pharmacological studies showed that
phenolics have been reported in species of Plectranthus.
crude extract of this plant possess a sedative and
A survey of the ethnobotanical information by analgesic effect. (Abena et al., 2003).
geographical area shows that 45 species are used in
7. Vernonia amygdalina Del. (Asteraceae): Known as
African continent (Kokwaro, 1993). In Africa, the most
“bitter leaf” is a widely used medicinal plant in Africa.
frequently used species are Plectranthus barbatus and P.
It is applies in various ailments (Iwu, 1993). The leaves
laxiflorus. Plectranthus barbatus is used to treat a wide
are reputed to be an effective remedy for fevers and
range of diseases (13 categories). P. barbatus is used to
gastro-intestinal disorders. The fresh leaves are
treat a wide variety of digestive problems ( stomachache
believed to be abortifacient and also used in purgative
and as a purgative, for nausea and for gastritis and Continued on page 34
intestinal spasms.
33- Traditional African Clinic October 2013
Continued from page 33 – Medicinal Plants in East and Medicinal plants represent a primary source of products
Central Africa for the pharmaceutical industry. Large quantities are used
enemas. The leaf extract of V. amygdalina yields a in the preparation of infusions and decoction where
sesquiterpene lactone vernolepin which possesses traditional medicine is still of great therapeutical, social
antiplatelet activity (Venton et al., 1991). and economic importance and in the so-called industrial
countries, where an over-growing propotion of the
8. Taddalia asiatica (L.) Lam. (Rutaceae): This plant is population is using medicinal plants for self-medication.
used traditionally in Kenya by many communities for the In ecological terms, the continued use of wild plants may
treatment of malaria and other ailments. All parts of the cause incalculable damage to the environment and fauna
plant are claimed to have medicinal value, but the roots in include. The dange is still more serious when parts of
particular are believed to be more potent. Decoctions or medicinal plants such as the roots, seeds and flowers,
infusions of the roots are drunk to treat malaria, fever and which are essential to the survival of the plant itself are
to cure stomachache. For toothache the root is chewed used. In terms of quality, wild plants are often
whereas for the treatment of coughs the fruits are chewed heterogenous as regards age, zone and period of picking,
(Kokwaro, 1993; Beentje, 1994; Watt and Breyer- drying methods and, consequently, active constituents
Brandwijk, 1962). The ethyl acetate extract of T. asiatica content.
root contain a comarin derivative, as the major
antimalarial principle of this extract (Oketch-Rabah et al., African medicinal plant resources may be doomed to
2000). extinction by over-exploitation resulting from excessive
commercialisation, habitat destruction and other natural
9. Entada abyssinica Steus. Ex A.Rich. (Mimosaceae): and man-made destructive influences unless energetic
Is a tree that is found all over tropical Africa. The plant conservation measures are taken to ensure their continued
has been used for the treatment of bronchitis, coughs and availability.
to alleviate arthritic pains (Kokwaro, 1976). It is also in
the treatment of miscarriage, fever and abdominal pain. At present, in East and Central African countries, there
The juice of E. abyssinica is employed as an instillation are no country-wide quantitative data available on the
for eye inflammation (Watt and Breyer-Brandwijk, supply of, or consumer demand for, medicinal plants and
1962). an economic benefits derived by the use of medicinal
plants and their contribution to healthcare. Similarly,
E. abyssinica has been demonstrated to be antibacterial, most collectors/producers and end users are unaware of
antitrypanocidal and antifungal in various studies (Iwu, the extent to which the expanding demand in medicinal
1993). plants is threatening the survival of increasing number of
10. Cymbopogon densiflorusStapf. (Poaceae): The medicnal plants species. The prices paid to collectors
plant is traditionally used in Congo against various tend to be very low, and resources are frequently open-
diseases such as asthma, fever, cold, epilepsy, abdominal access or common property. As a result, commercial
cramps and pains, as well as in the culinary domain and plant gatherers often “minc” the resources rather than
in the making of perfumes (Takaisi-Kikuni et al., 2000). managing them.
Most East and Central African countries with frequent Urgent action needed for African medicinal plants
usage of ethnomedical treatments have many traditional Many wild medicinal plants are becoming scarce in East
healers preparaing herbal remedies or providing and Central African countries. Failure to stabilize the
preparation instructions to local populations. These status of these plants would negatively effect not only the
healers could be used to great advantage if they were environment but also the health of millions of people in
organized and encouraged to use only efficacious and this region.
safe herbal remedies while discouraging the use of The greater use of medicinal plants is for local use rather
ineffective and potentially toxic remedies. By performing than export to foreign markets, but demand often exceeds
scientific evaluations of efficacy for local ethnomedical supply and apperars to be increasing. The vast majority of
preparations as well as organizing and disseminating the plants used are taken directly from the wild, where
scientific information to the local traditional healers, we some species are already critically endangered and the
could provide indigenous populations better access to status of others becoming precarious. In many cases, the
efficacious drug treatment and an improved health status status of valued medicinal species is simply unknown.
for those who cannot afford the benefits of modern
medicines. The conservation of medicinal plant resources in East and
Central Africa will require management, awareness,
Industry and the conservation of medicinal plants Continued on page 35
FEATURED ARTICLES
The Prevalence of Traditional Herbal Medicine Use
among Hypertensives living in South African
Communities
By Gail D Hughes, Oluwaseyi M Aboyade, Bobby L Clark and Thandi R Puoane
BioMedCentral Complementary and Alternative Medicine 2013, 13:38
Prescribers of THM to other THM users were more than Hughes et al.
twice likely to be traditional healers, spiritualist, or Hughes et al. BMC Complementary and Alternative Medicine
diviners. This is in contrast to hypertensive THM users 2013 13:38 doi:10.1186/1472-6882-13-38
who were more likely to use THM based on family
members and friends’ prescription, or to self-prescribed
THM. These differences in THM prescribers were Continued on page 44
statistically significant with a p-value of 0.045.
43- Traditional African Clinic October 2013
Continued from page 43 – The Prevalence of Traditional Table 3. Characteristics of hypertensive versus
Herbal Medicine Use among Hypertensives living in South other traditional medicine users
African Communities
Hypertension* Other
Table 2. Social and demographic characteristics Variable N (%) N (%) P-value
of hypertensive traditional medicine users (N= Sex
28) Male 5 (17.9) 33 (30.8)
Variable Frequency Percent Female 23 (82.1) 74 (69.2) 0.174
Age in years
Sex ≤ 44 years 0 (0.0) 31 (30.7)
Male 5 17.9% 45-54 years 7 (25.9) 20 (19.8)
Female 23 82.1% 55 - 64 years 15 (55.6) 28 (27.7)
Age in years 65+ years 5 (18.5) 22 (21.8) 0.003
≤ 44 years 0 0.0% Marital
45-54 years 7 25.9% Status
55 - 64 years 15 55.6% Married /
8 (28.6) 60 (56.1)
65+ years 5 18.5% Cohabiting
Marital Status Divorced /
Married / 8 28.5% Separated / 13 (465.4) 27 (25.2)
Cohabiting Widowed
Divorced / 13 46.2% Single 7 (25.0) 20 (18.7) 0.028
Separated / Highest
Widowed formal
Single 7 25.0% education
Highest formal completed*
education No education /
completed* Primary 8 (28.6) 46 (44.2)
No education / 8 28.6% school
Primary school Secondary
19 (67.9) 52 (50.0)
Secondary 19 67.9% school
school Vocational /
1 (3.6) 6 (5.8). 0.243
Vocational / 1 3.6% Tertiary
Tertiary Employment
Employment status
status Working full
Working full 1 3.5% time / Part 1 (3.6) 21 (19.6)
time / Part time time
Unemployed / 13 46.2% Unemployed /
Looking for a Looking for a 13 (46.4) 61 (57.0)
job job
Retired / Other 14 50.0% Retired / Other 14 (50.0) 25 (23.4) 0.0009
Religion Religion
Christian 24 85,7% Christian 24 (85.7) 86 (80.4)
Traditional / No 4 14.3% Traditional /
religion / Other No religion / 4 (14.3) 21 (19.6) 0.517
Other
*Respondents who used TM for hypertension may also have
*Missing data: The 'age' variable has 1 missing case. used TM for other conditions as well. These respondents are
Hughes et al. represented in the 'Hypertension' column.
Hughes et al.
Hughes et al. BMC Complementary and Alternative Hughes et al. BMC Complementary and Alternative Medicine
Medicine 2013 13:38 doi:10.1186/1472-6882-13-38 2013 13:38 doi:10.1186/1472-6882-13-38
Continued on page 45
44- Traditional African Clinic October 2013
Continued from page 44 – The Prevalence of Traditional or the retirees. The rising cost of for managing chronic
Herbal Medicine Use among Hypertensives living in South diseases within the formal healthcare system in South
African Communities Africa could be one of the reasons why the retired and
Lastly, the length of time respondents had been using unemployed participants in the current study chose to use
THM was determined. Hypertensive THM users were THM for hypertension [1].
more likely to have used THM for several years The prescription of THM for hypertension in this study
compared to other THM users (71% versus 57%). was influenced by family, friends or self-administration. A
Discussion similar report has shown that users of herbal medicinal
The purpose of the study was to determine the products in the United States do not seek professional
prevalence of THM use by hypertensives in a convenient advice in selecting herbal medicines, but rather rely on
sample of the PURE cohort. The study showed that of friends’ or relatives’ recommendations [29]. The use of
the 135 participants who indicated using THM, 21% THM for various illnesses has been strongly associated
used THM in the treatment and management of with family influence and cultural traditions. Family
hypertension. This estimate is similar to that observed in expectations of receiving treatment from traditional
a study in Nigeria (21%) [16]. However, it is lower than healers and cultural beliefs are some of the reasons for
the estimates reported in other countries such as continuous dependence on THM [30,31]. The practice of
Morocco (80%) [15] and India (63.9%) [17]. Also, a self-diagnosis and medication of traditional medicine
community-based study in Nigeria reported an estimate knowledge is wide spread in urban areas of developing
of 29% of the participants who employed CAM to countries. Cocks and Dold, observed that all age groups
manage hypertension [1]. Interestingly, another study in and social categories of people who took part in their
Nigeria revealed that majority of hypertensive patients study medicated for both themselves and their family
considered traditional medicine as the only viable cure members [32].
for hypertension [16]. Although the current study is The wide spread of traditional health shops offering a
limited in terms of geographical representation, it begins wide choice of medicines for diverse ailments and
to show how South Africa, particularly within the back problems in various cities in South Africa is a source of
communities, compares to other countries in terms of concern with regards to the efficacy and ultimately the
THM use among patients with hypertension. safety of such herbal products. The apparent lack of THM
The use of THM by the study participants for other prescriptions by trained personnel for hypertension in this
varied illnesses ranged from common cough and cold to study is indicative of indigenous knowledge for healing
respiratory problems and diabetes. Also, some purposes being handed down from one generation to
respondents indicated using THM for general well-being another within household settings. In a review of the use
and maintenance of health. This, to a certain degree, and practice of traditional/complementary medicine in
reflects the role of THM in managing certain disease South Africa, Peltzer, observed a decrease in the use of
conditions over and above the western medical practices traditional healers from between 3.6-12.7% to 0.1% in
in South Africa. In fact, it mirrors the patterns of THM South Africa in the last 13 years [25]. However, in our
use in other regions of African and the world. For study, we observed that the participants who use THM for
example, THM accounts for 65% of all health care in other health conditions apart from hypertension were more
India, 71% in Chile, 40% in China and over 80% in most likely to obtain their prescription from traditional healers.
of the African countries [25], especially in their rural While half (51%) of the participants indicated occasional
communities where traditional herbal medicine is often THM use, 48% indicated 1–3 times a day use. The
the most culturally acceptable choice of health care [26]. frequency of use of THM and the length of time herbal
Our study revealed that age, marital and employment remedies have been used by the participants are indicative
statuses were significantly associated with THM use for of a heavy dependence on THM not only in managing
hypertension, a pattern that has also been reported in hypertension but also in treating it. This however poses a
another study [1]. However, other studies that examined threat to the health of the participants as the possibility of
similar demographics did not show any association herb-drug interaction is high among those who use dual
between age, marital and employment status and the use therapy. Co-administration of herbal remedies with
of THM [27,28]. The association observed between cardiovascular medications with narrow therapeutic index
employment status and the use of THM for hypertension (warfarin and digoxin) has been found to potentiate or
is an indication of the health seeking behaviour of the reduce the effect of these medications [33]. Health care
respondents. Our study showed that THM was mostly professionals should be aware of increased THM usage
used for treating hypertension by either the unemployed Continued on page 46
45- Traditional African Clinic October 2013
Continued from page 45 - The Prevalence of Traditional 1. World Health Organization: Global status report on non-
Herbal Medicine Use among Hypertensives living in South communicable diseases. 2010.
African Communities http://www.who.int/nmh/publications/ncd_report_annex4.pdf
webcite [Downloaded 27.01.2012 10:08]
amongst their patients and thus be able to give proper
medical advice with regards to potential adverse effects 2. Bakris GL, Ritz E: Hypertension and kidney diseases: a
or possible herb-drug interactions. marriage that should be prevented. Kidney Int 2009, 75:449-
452. PubMed Abstract | Publisher Full Text
The study had several limitations that need to be
3. Nissinen A, Böthig S, Granroth H, Lopez AD: Hypertension
acknowledged. Firstly, the small sample size affected the
in developing countries. World Health Stat Q 1988, 41(3–
external validity of the study. Thus this study cannot be 4):141-54. PubMed Abstract
generalized to a broader population. Secondly both the
estimates of the prevalence of THM use and 4. Opie LH, Seedat YK: Hypertension in sub-Saharan African
hypertension were based on self-reported behaviour, and population. Circulation 2005, 112:3562-3568.
PubMed Abstract | Publisher Full Text
we speculate some degree of under-reporting which is a
possibility in survey of this nature [41]. Also, the 5. Kluger J: Blowing a gasket. Time 2004,:34-40.
types/levels of hypertension and the length of time since http://www.time.com/time/magazine/article/0,9171,1009656-
diagnosis were not assessed in this study. However, this 4,00.html webcite [Downloaded 20.01.2012 15.01]
study still provides insight into the use of THM among 6. Seedat YK: Hypertension in developing nations in sub-
participants self-reporting hypertension. Saharan Africa. J Hum Hypertens 2000, 14:739-747.
PubMed Abstract | Publisher Full Text
Conclusions
This study has identified the prevalence of THM use by 7. Heart and Stroke Foundation South Africa 2012.
hypertensives living in selected South African http://www.heartfoundation.co.za/sites/default/files/HeartFound
communities. The practice of self-medication for ation_CVD%20print.pdf webcite. [Downloaded 27.01.2012
hypertension treatment by traditional herbal medicine 11.02]
users was observed. Also, the length of time during 8. Connor MD, Thorogood M, Casserly B, Dobson C, Warlow
which THM has been used by the participants raises CP: Prevalence of stroke survivors in rural South Africa:
questions about adherence to prescription medication. results from the Southern Africa Stroke Prevention Initiative
Health care workers should therefore be aware of, and (SASPI) Agincourt field site. Stroke 2004, 35:627-632.
inquire about THM use among hypertensive patients, in PubMed Abstract | Publisher Full Text
order to advise patients on the potential of herb-drug 9. Steyn K, Fourie J, Lombard C, Katzenellenbogen J, Bourne
interaction and possible adverse effects. Future L, Jooste P: Hypertension in the Black Community of the
investigations should explore long-term use of THM Cape Peninsula, South Africa. East Afr Med J 1996, 73:758-
within the cohort, response to treatment including 63. PubMed Abstract
changing health status while simultaneously taking THM 10. Metcalf CA, Hoffman MN, Steyn K, Katzenellenbogen JM,
and conventional medicines, and carefully studying the Fourie JM: Design and Baseline Characteristics of a
timing of initiation of THMs. Hypertension Intervention Program in a South African
Village. J Hum Hypertens 1996, 10(1):21-26. PubMed Abstract
Abbreviations
CE: Angiotensin converting enzymes; CAM: 11. Steyn K: Hypertension in South Africa. 2006. [Chronic
Complementary and alternative medicine; CVD: Diseases of Lifestyle in South Africa since 1995 – 2005]
http://www.mrc.ac.za/chronic/cdlchapter8.pdf webcite. pp 80–
Cardiovascular diseases; PURE: Prospective Urban and
96. [Downloaded 25.10. 2011 16.12]. Cited on October, 25,
Rural Epidemiology; THM: Traditional herbal medicine; 2011
WHO: World Health Organization.
12. Seedat YK, Rayner BL: South African Hypertension
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center in India. Int J Clin Pharmacol Therapeut 2003, of usage and people’s attitude towards complementary and
41:294-298. alternative medicine (CAM) among the Indian community in
Chatsworth, South Africa. BMC Compl Alternative Med 2004,
26. Shai-Mahoko SN: Indigenous healers in the North West
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Johnson Q, Folk W: Prevalence and predictors of traditional
28. Peltzer K, Khoza LB, Lekhuleni ME, Madu SN, Cherian
medicine utilization among persons living with AIDS (PLWA)
VI, Cherian L: Concepts and treatment of hypertension by
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Continued from page 39 - Herbal Plants face Extinction
32. Teo K, Chow CK, Vaz M, Rangarajan S, Yusuf S, The in Mt. Elgon Park
pure Investigators-Writing group: The prospective urban
rural epidemiology (PURE) study: Examining the impact Sironko
of societal influences on chronic non-communicable A traditional healer from Gombe Village, Bumasifwa
diseases in low-, middle-, and high-income countries. Am Sub-county in Sironko District looks across Mt. Elgon
Heart J 2009, 158:1-7. PubMed Abstract | National Park in a contemplative mood.
Publisher Full Text
Mr Amnon Gidale, 67, stands aside as residents walk
33. World Health Organization: Factsheet 134: Traditional passed him carrying firewood, mushrooms, bamboo
medicine: Report by the secretariat. Geneva; 2003. Online shoots, vegetables and firewood.
document downloaded 28.02.2010 from:
http://www.who.int/mediacentre/factsheets/fs134/en/ webcite Watching in disbelief, with a sigh of relief, Gidale moves
34. Peltzer K: Utilization and practice of slowly on empty paths, past willows and scattered forest
traditional/complementary/alternative medicine (tm/cam) trees, to bamboo zone, where we could clearly see the
in South Africa. AJTCAM 2009, 6(2):168-174. hitherto heavy forest now reduced to a few scattered trees.
PubMed Abstract | PubMed Central Full Text “We have killed nature, we have killed our own liveli-
Continued on page 48
47- Traditional African Clinic October 2013
Continued from page 47 - Herbal Plants face Extinction in
Mt. Elgon Park
hood,” Gidale says. He adds: “This mountain provided a
livelihood to at least 500,000 people in Bugisu and Sebei
sub-regions and the trees provided herbal medicine but
you cannot trace any herbal medicine now because the
trees have been cut.”
The Mt. Elgon National Conservation Area Manager, Mr
Adonia Bintorwa, says the ecosystem which provides a
catchment area for lakes Victoria and Turkana and River
Nile, was a home for about 400 elephants, antelopes,
leopards, among other animals but all those are no more.
He says, besides the displacement of animals in the park,
About 65 to 70 percent of the country’s population,
clearances of the park forest for settlement, traditional
especially the rural folks depend on herbal medicine, says
medicinal trees like Prunus Africana, Fagalopsis,
Professor Laud K.N.A. Okine, Director of the Centre for
Spathodea, the huge Elgon teak, cedar and Olea which
Scientific Research for Plant Medicine (CSRPM). The
are as old as 5,000 years have been destroyed. This
World Health Organization (WHO) has given backing to
poses a great danger of extinction of the great traditional
this by saying that more than 80 per cent of the people in
medicinal tree species,” Mr Bintorwa said.
the world depend on herbal medicine.
Mt Elgon conservation warden Richard Matanda says
Native doctors in Africa who have been responsible for
the mountain is covered by red laterite soils in the forest
curing people learned their trades from their ancestors who
which have adequate physical, biological and chemical
relied on herbs, tree backs and roots for the treatment of
properties to maintain and improve vegetation growth,
ailments. This method of medical care is so popular that it
hydrologic functions, nutrients cycling and slope
has been in use even now side by side the scientific
stability but that all these are being destroyed by
medical care in our towns and villages. Dr Osafo Mensah,
farmers.
Former Deputy Director of the Centre for Scientific
Experts at National Environment Management Authority Research into Plant Medicine, said over the years,
and Uganda Wildlife Authority have indicated that traditional medicine has played a very important role in
because of massive encroachment, Mt Elgon as a water health care delivery in the country, adding that, its
catchment area, is facing depletion at a very high rate. potential has not been exhaustibly examined.
They also say the soils are getting loose thus creating
He emphasized that, globally the World Health
several cracks across the mountain because residents
Organization had stated that about 80 per cent of the
have encroached a large area on it.
World’s population use herbal or Traditional Medicine.
http://www.monitor.co.ug/News/National/Herbal-plants-face-
extinction-in-Mt--Elgon-park/-/688334/1431896/-/8i7gyl/- The practice of traditional medicine he said, had been
/index.html practiced by various ethnic groups in Africa in the past,
☻☻☻☻☻☻ saying that over 90 per cent of drugs used in hospitals
today were introduced in recent years.
The Increase in the Use of Indeed to ensure their efficacies, drugs and mixtures
Herbal Medicine in Ghana produced by traditional medical practitioners are sent to
Mampong Center for Scientific Research into Plant
Africa and the World Is Good Medicines CSRPM for examination and approval for use
by patients.
By VibeGhana
The traditional medical care has been found to be so
September 4, 2013 effective that it has been incorporated in our mainstream
Long before the introduction of scientific medical care medical training in some schools of higher learning
by Europeans, African nationals including Ghanaians including the Kwame Nkrumah University of Science and
relied on traditional medicines for the cure and treatment Technology in Kumasi. Apart from learning to diagnose
of tropical ailments like malaria, headaches, stomach, diseases the training centers teach the students the art of
skin diseases and many more. producing herbal preparations for the cure of tropical
diseases. Continued on page 49
48- Traditional African Clinic October 2013
Continued from page 48 - Herbal Medicine in Ghana Africa has been to provide safe and effective complementary and
and the World Is Good alternative medicines through modern technology.
So far three batches of Herbal Medical Practitioners The Amin hospital operates in four departments of
from KNUST and other institutions have been examined scientific diagnoses and treatment. These include ‘Non
and certified by as Herbal Medical Practitioners. As a Linear Spectral Diagnosis section’ where modern
new model of assessment, there was bound to be review technology is used in managing disease conditions; a
of the examination structure. It was proposed in the post- ‘Radionics Section’ and ‘Normal Laboratory’; ‘Electronic
examination reviews that during the period of internship, Pulse Massaging Section’ and the ‘Massaging Section’.
interns would carry a log book to record the diseases
encountered. The log book would also propose the kind The herbal hospital has 13 branches in Ghana with one at
of management undertaken for that kind of disease, or Batsoona in Spintex, Accra and others in Cote d’Ivoire,
the kind of herbs used and the mode of preparation. A Nigeria and Burkina Faso. The hospital has successfully
clear documentation of follow-up was to be done. The treated various forms of male and female infertility
log book would be signed by their supervisor(s). This prostate cancer, and hyperplasia. Cardiovascular accident
would form part of the examination score. (stroke,) hypertension, acute renal failure arthritis, and its
related diseases, osteoarthritis, lumbago, lower back pains
It was also noted that because candidates had difficulty multiple sclerosis etc. the hospital’s management of
in recalling common medicinal plants for the treatment diseases is unique as clients of the hospital report of
of the specific diagnosis, it was suggested that there speedy healing.
should be a lot of input from the university training up
through to the period of internship about these plants and The 13 medical centers have become so popular and
their preparations. demand more herbal preparations. Dr Sheikh Amin
therefore found it necessary to set up large acres of
In this case, the special laboratory that is being created at medical in the Ashanti region to produce medical plants
the Herbal Medicine Unit, KNUST, should be for the production of medicines.
accelerated to introduce students to the industrial
preparation of the various herbal dosage forms for Although the medical center and its branches are run on
specific diseases. commercial basis they provide free medical screening and
care periodically for the public. Massaging and some other
So far, of those qualified, some are in private practice, services are free to the public at all times in the centers.
some employed in the Clinical Department of the Apart from the medical services the hospital centers
CSRPM as Clinical Researchers whilst others are into encourage their clients to embark on physical exercises
herbal research at the Noguchi Memorial Institute of and eat moderately to ensure healthy and sound bodies at
Medical Research, Ghana. Some are still waiting for the all times
establishment of the Ministry of Health (MOH) Herbal
Clinics. This model of assessment for the graduate As a result of the excellent services being rendered by the
Herbal Medical Practitioners will be one of the models hospital and centers medical officials from Burkina Faso
of assessment of the Traditional Medicine Practice in and Cote d’Ivoire have visited Ghana during which they
Ghana. Apart from KNUST one of such training centers studied the modern methods of healing by the staffs of the
has been established in the Ashanti Region by Sheikh hospital and its centers. They also gave awards to the
Amin Bonsu the founder of Amin Scientific Herbal director of the hospital and centers with the authorities in
Hospital. Burkina Faso Naming Dr Amin as ‘Naaba’ king of herbal
medicine.
The importance of traditional method of healing has led
to some Ghanaians setting up a number of hospitals and All well meaning people are grateful to the authorities and
clinics in all parts of the country. One of these medical people of cote divoire and Burkina Faso for the honor done
centers is the Amin Scientific Herbal Hospital at Dome Dr Amin for his achievements. However the question
Accra as an alternative medicine practice center that being asked by a number of people is what are we doing to
employs various forms of complementary and alternative honor Dr Amin in Ghana?
medicines such as Pythotherapy (herbal medicine), http://vibeghana.com/2013/09/04/the-increase-in-the-use-of-
Homeopathy, Naturopathy and Osteopathy. Like all herbal-medicine-in-ghana-africa-and-the-world-is-good-king-of-
CAM practices, Amin Scientific Herbal Hospital focuses herbal-medicine-naaba-dr-sheikh-amin-bonsu/
on the holistic approach to healthcare. The center has ☻☻☻☻☻☻
well trained staffs in various fields of practice. With
Sheikh Dr Amin Bonsu as head and Director its aim
49- Traditional African Clinic October 2013
African Traditional Herbal Research Clinic
Volume 8, Issue 9 NEWSLETTER October 2013
FEATURED ARTICLES
Complementary and Alternative Medicine Use among
Diabetic Patients in Africa: a Kenyan Perspective
By Duncan Mwangangi Matheka & Alessandro Rhyll Demaio
The Pan African Medical Journal. 2013; 15:110
25 July 2013
Yet according to the World Health Organisation, 80% of Preservation and Conservation
the African and Asian population depend on traditional
medicines for primary health care. of Environment
“Currently, 50% of pharmaceutical drugs are from People those who are mainly concerned with protecting the
plants but it is baffling to realise that herbs in their raw environment will often use the terms preservation and
form are considered ineffective and evil,” said Ndoro. conservation. Let’s know in details what preservation and
conservation of environment exactly means. These two
“The presentation and packaging for traditional
terms are often confused and are generally used to mean the
medicines in Zimbabwe and Africa is very poor, with a
same thing, although differences exist. In this article we will
few exceptions from countries such as South Africa.
briefly discuss about environmental preservation and
This makes us susceptible to counterfeits,” said Ndoro.
conservation and their major differences.
“Herbal medicines generate a lot of income in Asia and
Conservation of environment simply implies the sustainable
Europe,” he said, adding that research had shown that a
use as well as management of natural resources which
new anti-malaria drug, developed from a plant in China,
include wildlife, water, air, and earth deposits. There are
had the potential to be 10 times more potent if grown on
renewable and non-renewable natural resources.
African soil.
Conservation of natural resources generally focuses on the
West stealing ideas needs & interests of human beings, for instance the
Elizabeth Mandy Mazicho, a registered herbalist, biological, economic, cultural and recreational values.
accused western countries of stealing ideas and Conservationists have the view that development is
exploiting the African herb medicine opportunity that necessary for a better future, but only when the changes
exists on the continent. occur in ways that are not wasteful. Read on to know more
about preservation and conservation of environment.
She cited male circumcision as an African concept that
was now being promoted as a western idea of reducing As far as preservation of environment is concerned, it tries
HIV incidences. to maintain the present condition areas of the nature or Earth
which are not yet touched by humans. This is because of the
Help Age Zimbabwe Director, Priscilar Gavi, said there
fat that mankind is encroaching onto the environment at
was need to deal with negative perceptions of African
such a rate that various wild landscapes are being given over
medicine which was often associated with witchcraft.
to farming, industry, housing, tourism and other human
He said there was need to promote traditional healthy
developments. And we lose much of the natural areas.
life styles, which existed in the past.
Preservationists also strongly support the protection of
A HelpAge International research in Ethiopia, Uganda,
Continued on page 74
56- Traditional African Clinic October 2013
African Traditional Herbal Research Clinic
Volume 8, Issue 9 NEWSLETTER October 2013
FEATURED ARTICLES
YORUBIC MEDICINE
By Tariq Sawandi, M.H. N.D.
Yorubic medicine is indigenous to and widely philosophy, and medicine. Therefore, the reader
practiced on the African continent. Yorubic medicine must separate witch-doctor myths from the genuine
has its roots in the Ifa Corpus, a religious text article when considering African herbal medicine.
revealed by the mystic prophet, Orunmila, over 4,000
In order to understand the system of Yoruba
years ago in the ancient city of Ile-Ife, now known as
medicine, it is important to have some knowledge of
Yorubaland. Within the last 400 years, this healing
the historical conditions that gave birth to this
system has also been practiced in the day-to-day lives
African art of healing. Many factors and dynamics
of individuals in the Caribbean, and South America,
were involved which influenced the beginnings and
in large part, because of the traditions brought over by
the development of this indigenous medicine.
African slaves arriving in the Americas.
The Yoruba history begins with the migration of an
Orunmila's teachings were directed at the Yoruba
East African population across the trans-African
people centered around the topics of divination,
route leading from the mid-Nile river area to the
prayer, dance, symbolic gestures, personal and
mid-Niger.1 Archaeologists, according to M.
communal elevation, spiritual baths, meditation, and
Omoleya, inform us that the Nigerian region was
herbal medicine. This ancient text, the Ifa Corpus, is
inhabited more than forty thousand years ago, or as
the foundation for the art of divine herbology.
far back as 65,000 B.C.2 During this period, the Nok
Although Yorubic medicine has been practiced in
culture occupied the region. The Nok culture was
Africa for over 4,000 years, its fundamental principles
visited by the "Yoruba people", between 2000 and
are little known to Westerners around the world.
500 B.C. These groups of people were led,
Among the various medical techniques for diagnosis
according to Yoruba historical accounts, by King
and treatment, Yorubic medicine provides an
Oduduwa, who settled peacefully in the already
important and valuable system worthy of study. The
established Ile-Ife, the sacred city of the indigenous
purpose of Yoruba is not merely to counteract the
Nok people. This time period is known as the
negative forces of disease in the human body, but also
Bronze Age, a time of high civilization of both of
to achieve spiritual enlightenment and elevation
these groups.
which are the means of freeing the soul.
According to Olumide J. Lucue, "the Yoruba, during
As with all ancient systems of medicine, the ideal of
antiquity, lived in ancient Egypt before migrating to
Yoruba herbology is to condition the body in its
the Atlantic coast." He uses as demonstration the
entirety so that disease will not attack it. (The term
similarity of identity of languages, religious beliefs,
Osain is also used to describe Yorubic herbology. The
customs, and names of persons, places and things.3
word "Osain" means "the divine Orisha of plants". I
In addition, many ancient papyri discovered by
will also use this term throughout the essay.) Many
archaeologists hint at an Egyptian origin.
Westerners take it for granted that "African medicine"
is a vague term for a collection of medical "voo doo". Like almost everything else in the cultural life of
This myth about African medicine crept in over Egypt, the development of science and medicine
centuries of misunderstandings. What is left is the began with the priests, and dripped with evidences
negative image of primitive "voo doo" witchdoctors. of its magical origins.
This "voo doo" mentality is devoid of the sacred Among the people, amulets and charms were more
realities born of African thought in respect to religion, popular than pills as preventive or curatives of
disease. Continued on page 58
57- Traditional African Clinic October 2013
Continued from page 57 – Yorubic Medicine "that the qualities of animals or things are distributed
Disease was considered to them as possession by evil throughout all their parts". Consequently, within the
devils, and was to be treated with incantations along universe contact is established between objects through
with the roots of certain plants and mystical emanations (radiation), the result might be sensation or
concoctions. A cold for instance, could be exorcised by cognition, healing or contagion.4
such magic words as: "Depart, cold, son of a cold, thou There is no doubt the Memphite Theology played a major
who breakest the bones, destroyest the skull, makest ill role in evolving Egyptian medical theory. To them, magic
the seven openings of the head!...Go out on the floor, and healing was "applied religion". The Memphite
stink, stink, stink!" In many ways, this provided an Theology is an inscription on a stone, now kept in the
effective cure, known today by various contemporary British Museum. It contains theological, cosmological,
medicine as psychosomatic. Along side the incantations and philosophical views of the Egyptians. It is dated 700
that were used, the sick patient was given a foul tasting B.C. and bears the name of an Egyptian Pharaoh who
concoction to help ward off the demon housed in the stated that he had copied an inscription of his ancestors.
body.
According to the Memphite Doctrine, "The primate God
The Egyptian principles of magic and medicine Ptah, conceived in his heart, everything that exist and by
There was a tendency of Egyptian physician and priest his utterance created them all. He first emerged from the
to associate magic with medicine. From such origins, primeval waters of Idun in the form of a primeval Hill.
there rose in Egypt great physicians, surgeons, and Closely following the Hill, the God (Atum) also emerged
specialists, who acknowledged an ethical code that from the waters and set upon Ptah...out of the primeval
passed down into the famous Hippocratic Oath. The chaos contained 10 principles: 4 pairs of opposite
Greeks derived much of their medical knowledge from principles, together with two other gods: Ptah, Mind,
Egyptian physicians around 750 B.C. The influence of Thought, and Creative utterance. While Atum joins
Egyptian medicine was so great on European culture himself to Ptah and acts as Demiurge and executes the
that even to this day Egyptian concepts still have its work of creation.
signature in modern Western medicine. For example,
a. Water is the source of all things
when a medical Doctor writes a prescription he uses the
Egyptian symbol for health Jupiter) with the symbol for b. Creation was accomplished by the unity of two
retrograde= Rx This means, "I curse your health in creative principles: Ptah and Alum, the unity of Mind
retrograde" = death. (Nous) with Logos (creative utterance).
c. Atum was Sun-God or fire-God
d. Opposite Principles control the life of the universe.
e. the elements in creation were fire (Atum), water
(Nun), Earth (Ptah) and Air.
The gods whom Atum projected from his body were:
1. Shu (Air)
2. Tefnut (moisture)
3. Geb (earth)
4. Nut (sky)
Who are said to have given birth to four other Gods:
5. Osiris
6. Isis
7. Seth (opposite of good)
During the reign of King Menes, there developed a
body of knowledge which centered around magic, 8. Nephthys (unseen world)
medicine, philosophy and religion which is known as
9. The Egyptian concept of cosmology, like the Chinese
the Memphite Theology. Egyptian priest physicians
doctrine of Yin and Yang, and the East Indian system
saw the ideal of medicine as a magical principle: Continued on page 59
58- Traditional African Clinic October 2013
Continued from page 58 – Yorubic Medicine A disease is viewed as harmonizing healing crisis of the
of Tridosha (Pitta, Vata, and Kapha), offered a body. When a person gets overloaded with waste, toxins
compre-hensive explanation of the natural forces from constipating junk foods, drugs, alcohol, caffeine,
of the universe. There were other ideals which the nicotine, sodas, fried foods, bleach white flour, enriched
Egyptians developed such as the Doctrine of the flour, white rice, dairy products, cooked pig and blood in
Soul. They believed that the soul and body were meat, salt, white sugar, incorrect food combinations (i.e.
not two distinct things, but one in two different protein and carbohydrates=meat and bread or potatoes) the
aspects, just as form related to matter. The soul is body reacts with a healing crisis (cleansing reaction).
the power which a living body possesses, and it is This cleansing is called a disease by Western medicine.
the end for which the body exist, the final cause of
Actually, the disease is the "food itself". Western medicine
its existence.
tries to cure the body from curing (cleansing) itself with a
10. By the time the Third Dynasty arrived during the
cure (drugs) and/or surgical mutilations.
reign of King Zoser, Imhotep, the great African Oddly enough, Western doctors blame the cleansing
physician had expanded on much of the earlier reaction.
theories of medicine. Imhotep is regarded as the
The concept of universal harmony is characteristic to
"real Father of Medicine". He diagnosed and
African thought. Africans believe there is a harmony in the
treated more than two hundred diseases.
universe - the circling of the planets, the tides of the earth,
the growth of vegetation, the lives of animals and people
11. Imhotep and his students knew how to detect
all are related. All that is in the universe emanated from
diseases by the shape, color, or position of the
the same source, one universal Mind.
visual parts of the body; they also practiced
surgery, and extraction of medicine from plants. The ancient Egyptian priest looked out at the universe, and
Imhotep also knew of the circulation of the blood, noted the ratios of the different planetary cycles, and
four thousand years before it was known in counted the rhythmic periods in nature. They also
Europe. His sayings and proverbs, which embodied calculated the ratios of the human body. They put together
his philosophy of life, were handed down from a "sacred" geometry which was a set of mathematical
generation to generation. He is best known for his ratios and proportions. They believed that these ratios, if
saying, "Eat, drink, and be merry for tomorrow we used in the sound of music and the architecture of
shall die." buildings (pyramids), would resonate with the life forces
of the universe and thus enhance life. The ancient
12. Imhotep also promoted health by public sanitation, physician/priests of the Nile Valley were said to have been
by circumcision of males, and by teaching the instructed in temples which were called "Per Ankh". In
people the frequent ipse of the enema. Diodorus today's language they would be called the "House of Life".
Siculus, the historian tells us: "In order to prevent
Of the thousands of medical papyri originally written, less
sicknesses they look after the health of their body
then a dozen have been discovered, and of that number,
by means of drenches, fastings and emetics,
the Ebers Papyrus and the Edwin Smith Papyrus are
sometimes everyday, and sometimes at intervals of
deemed the most profound. The Edwin Smith Papyrus was
three or four days. For they say that the larger part
published in 1930 by James Henry Breasted, who had
of the food taken into the body is superfluous, and
spent ten years translating the document. This papyrus
that it is from this superfluous part that diseases are
describes 48 different injuries to the head, face, neck,
engendered."
thorax and spinal column and the appropriate surgical
methods for attending to them. It is suspected that the
13. The habit of taking enemas was learned by the
Eighteenth Dynasty scribe who was responsible for
Egyptians from observing the "ibis", a bird. that
copying the original text only wrote the first 48 cases
counteracts the constipating character of its food
dealing with the upper third of the body.
by using its long bill as a rectal syringe. Herodotus,
the Jewish historian reports that the Egyptians, There are more than 90 anatomical terms referenced in the
"purge themselves every month, three days Edwin Smith Papyrus, and there are more than 200 terms
successively, seeking to preserve health by emetics listed in various Nile Valley medical literature.
and enemas; for they suppose that all diseases to This papyrus is also of great importance because of its
which men are subject proceed from the food they
use." Continued on page 60
Continued from page 61- Yorubic Medicine herbalists who inhabit the regions where Osain is
Each has its dual force of ajogun (demonic force) and practiced. The population can usually obtain herbs either
Orisha (positive force). The Orishas also have special by private practice or from the marketplace in town. In
places or main locations in the body where they can the Americas and the Caribbeans, Osain based
accumulate, or cause havoc and disease. Therefore, it is practitioners are also directed to use herbs as medicine.
important to use the corresponding herbal treatment to Here the Oloogun or priests, as well as devotees alike
correct the derangement. gather herbs for medicine, baths, and religious artifacts.
EWE (Herbs) Because of the wide-spread practice of Osain in the
The use of herbs and plants, called ewe in Yoruba, is of New World, Nigerians and people from other African
great importance. Herbs are picked for medicinal, and the countries have begun to set up herbal businesses in
spiritual powers they possess. In Yorubaland, herbs are increasing numbers. More and more indigenous herbs
gathered by the Oloogun, or by the various types of
Continued on page 63
62- Traditional African Clinic October 2013
Table 3: The Ewe and Presiding Orisha Correspondences
Orisha Ewe (HERBS) for Medicinal Usage
Obatala Skullcap, Sage, Kola Nut, Basil, Hyssop, Blue Vervain, White Willow, Valerian
Elegba All Herbs
Yellow Dock, Burdock, Cinnamon, Damiana, Anis, Raspberry, Yarrow, Chamomile, Lotus, Uva-Ursi,
Oshun
Buchu, Myrrh, Echinacea
Yemoja Kelp, Squawvine, Cohosh, Dandelion, Yarrow, Aloe, Spirulina, Mints, Passion Flower, Wild Yam Root
Ogun Eucalyptus, Alfalfa, Hawthorn, Bloodroot, Parsley, Motherwort, Garlic
Oya Mullein, Comfrey, Cherrybark, Pleurisy Root, Elecampane, Horehound, Chickweed
Shango Plantain, Saw Palmetto, Hibiscus, Fo-ti, Sarsaparilla, Nettles, Cayenne
• Shango Orisha represents the fire element and is hot Orisha Dosha
and dry in nature. It is considered to be the
Maye Maya
Protector/Warrior, and possesses the ability to
transform base substance into that which is pure and Ogun Guna
valuable. It is associated with the color red. It's
season is summer. Obatala Vata
• Elegba Orisha represents the earth element and is Khepsh Kapha
dry and cold in nature. It is the Messenger of the
Orisha, Holder of Ashe among the Orisha, and is
Ayurveda holds that the body is governed by three basic
associated with the colors red, black, and white,
biological principles, or doshas, that control the body's
• Yemoja Orisha represents the water element and it functions. These doshas and the functions they govern
is cold and wet in nature. It is the Mother of Waters, are:
and is associated with the color blue and crystal. It's
season is winter. • vata -- movement
• Oya Orisha represents the wind or air element and is • pitta -- heat, metabolism
hot and wet in nature. It is responsible for the winds
of change, and is associated with the color reddish- • kapha -- physical structure
brown. It's season is spring.
The Oloogun (priest) may prescribe the patient various The Indians believe that each individual has a
herbal combinations to be included in a spiritual bath to combination of doshas. Imbalance of these doshas is the
cleanse the person of negative influences which have cause of disease. A Vaidya (Ayurveda doctor) seeks to
impacted upon their aura essence. The spiritual bath is achieve health through the balancing of the three
given along with prayers and incantations especially doshas. The Oloogun's under the Osain system utilize a
designed to help ward off the negative spirits. As in similar concept. They believe that the body is composed
Tradition Chinese Medicine, the Yorubic priests help to of seven Orishas which exist in focal points of the body.
cure physical symptoms by treating the emotional vice These Orishas are in harmony when in perfect
that lead to the ailment in the first place. Like other alignment, and the result is balanced health. They
traditional medicines with a long history, Yorubic believe that when a person is in spiritual alignment,
medicine focuses on the individual and what imbalances demons cannot produce illness. At the very foundation,
may be contributing to or causing illness or disease. both systems draw from religious and philosophical
Now let's look at Ayurveda in light of Yorubic herbal view points, which brings a mind/body approach to
principles. I found that there were many comparisons medicine and life. Ultimately, the beliefs of Indians are
between the two systems. As I mentioned earlier, similar to those of the Africans. Both are also rooted in
racially and linguistically, the East Indians and Africans the belief of supernatural forces for the minor ills of life.
have a common origin, going back to the ancient Oblations, charms, exorcisms, astrology, oracles,
Sumerians, Babylonians, Egyptians, Phoenicians, and incantations, vows, divination, priests, fortune-tellers,
Dravidians. Ayurveda developed in contemporary and demonic spirits are a part of the historic picture of
contact and mutual influence from these ancient Africa and India. It should come as no surprise, then,
societies. Note the startling resemblance between the that in Osain and Ayurveda, symptoms and diseases that
linguistic terminology of Yoruba and Ayurveda, very could be viewed as mental thoughts, or feelings are just
often the same sounding words, meanings, and similar Continued on page 67
66- Traditional African Clinic October 2013
Continued from page 66 – Yorubic Medicine • Yemoja: Perturient, tonics, diuretics, cholagogues
as important as symptoms and disease of the physical • Shango: emmenagogues, astringents
body.
• Ogun: Rubefacients, antianemics, antihemorrhagics,
In terms of therapeutic approaches, both systems have nutritive tonics, cardiac tonics, diuretics
many comparisons. Ayurveda uses the Panchakarma for
• Oya: Antituesives, demulcents, expectorants, anti-
purification and removal of toxins in the body. Osain
phlegmatics. Bladder infections, prostate planets,
utilizes the spiritual bath for this same purpose. Ayurveda
impotence, wasting diseases.
and Osain saw purification as a means of purging the
body of possible infections and impurities, a practice The Planetary system of herbology also recognizes
which has proven to have a rational basis. It is recorded environmental energies at the core of its principles.
that the ancient Hindus used ritual purification in minor Environmental energy is also categorized in herbs using
cases by such simple ceremonies as being sprinkled with the Osain system of herbology. Furthermore, herbs are
holy water, and in major cases by more complicated categorized according to numbers, colors, and
methods, culminating in the Pancha-karma.This purify- directions.
ication consisted in drinking a substance called ghee, or
clarified butter. A little more to the taste of Africans was Table 4: Color, Number, and Natural Environment
the religious precept to use the spiritual bath; here again a
hygienic and spiritual measure, highly desirable in Osain Natural
Orisha Color Number
medicine, clothed in a religious form to expel the evil Environment
spirits that might have entered the body. Obalata White 8, 24 Mountains, Woods
According to Osain herbology, medicinal herbs, spiritual Red and
baths, prayers, and meditation is the cornerstone of Woods, Crossroads,
Elegba Black, White 1, 3, 21
health. Many of the herbs users in Osain are specifically Gateways
and Black
selected to affect a particular Orisha in the body,
including the energies and therapeutic properties inherent Blue and (salt water) Oceans,
Yemoja 7
in the nature of the herb. The herbal properties are Crystal Lakes
absorbed into the human dimensions and assist in the (fresh water) Rivers,
Oshun Yellow 5
dissipation of negative influences. The ewe (herbs) are Lakes
also classified and used in order to enhance one's Ashe. Green and Railroads, Woods,
Ogun 3
This is essential in Yoruba medicine in order to bring Black Forges
one's nature back in contact with the inherent force of all Places struck by
creation. This "contact" with the inherent force involves a Shango Red 6, 12 lightning, base of
tri-lateral process which includes: trees
1. Nature (Ashe) Reddish- Cemetery, places hit
2. Angelic forces (Orisha) ------------------ ewe (herbs) Oya brown, Rust, 9 by Hurricanes,
earth tones Storms
3. Humans (Physical forms)
By enhancing the ashe in the human form, the spiritual It is believed by Africans that where a plant grows also
channels are increased in power in order to allow the affects its spiritual powers (energy) to heal. For
internal Orishas to gain leverage over the oppressive instance, the Oya Orisha is considered the Guardian of
negative forces which are upsetting the balance of the the Cemetery. Any plants that are found growing in
body. Now let us compare the Western system of cemeteries, are said to have the enhancing powers of
classification with the herbal properties of the presiding Oya. More specifically, the Oloogun priest will search
Orisha correspondence: for cemetery plants growing in brownish-rusty areas
which is believed that Oya Orisha hides its spiritual
• Obatala: Antispasmodic, stimulants, nervine,
powers. The number nine is associated with the number
diaphoretic
of Orisha counterparts which also accompany Oya
• Elegba: All herbs (herbs used for harmonizing) Orisha. Yemoja Orisha, the Mother of Waters, is said to
contain her powers in Lakes, and oceans (salt water).
• Oshun: Alteratives, blood tonics, cholagogues,
emmenagogues, antipyretics, expectorants, Plants in these areas are used to help protect energies of
carminatives Continued on page 68
67- Traditional African Clinic October 2013
Continued from page 63 – Yorubic Medicine herbal medicine. If the universal energy is One, then the
the feminine force. Examples of some of the herbs used foundation on which the four energies rest is Universal
under this classification is kelp, aloe, and Squawvine Energy. In other words, if the universal center is the
which have traditionally been used to treat female source of all great herbal inspirations, then these four
imbalances in the amniotic fluids in the womb of directional energies are the vehicles through which the
pregnant women. The direction that a plant is picked in a inspiration becomes manifest.
particular area is also important under Yorubic medicine. There is no other explanation for the similarities
The Orishas are said to concentrate their spiritual energies between herbal systems around the world. Every ancient
in particular directions just as the internal Orishas reside culture taught the "sacred four". They indicated that we
in different parts of the body. After comparing the Yoruba must pass through all four aspects, or directions, if we
system of direction with the "four directions of herbs" are to be complete and balanced human beings.
classified in the North American Indian medicine wheel, I In earlier times, working these herbal principles into
discovered striking similarities. universal energies was something that was done by the
great medicine men. Today, we are left to work these
things out on our own. This can be an illuminating
process. The essay I have given is by no means
complete. It is merely a basis to establish the integration
of African Medicine into the family of Planetary
herbology.
References:
1. The Handbook of Yoruba Religious Concepts by
Baba Ifa Karade (Samuel Weiser, Inc.; York Beech,
Maine; 1994), p. l
2. Michael Omoleya, Certificate History of Nigeria
(London & Lagos: Longman Group, 1986), p. 15
3. Cheikh Anta Diop, Precolonial Black Africa
(Trenton, NJ: Africa World Press, co-published with
• Oshun, is represented by the color yellow. This Lawrence Hill, 1992), p. 216
Orisha indicates medicines which affect the
4. Stolen Legacy by George James (Julian Richardson
circulatory system, digestive organs, and the
Assoc.)
elimination system. Its direction is east.
5. Nile Valley Contributions to Civilization by Anthony
• Ogun, is represented by the color green. This Orisha T. Browder (The Institute of Karmic Guidance, Inc;
indicates medicines which tone the tendons, and 1992)
sinews. Its direction is south.
6. Omosade Awolalu, Yoruba Beliefs and Sacrificial
• Elegba, is represented by the color black. Medicines Rites (White Plains, NY: Longman Groups, 1979) p.
indicated are herbs which effect the Brain and 3
nervous system. Its direction is west. 7. The Handbook of Yoruba Religious Concept , ibid.,
p. 23
• Obatala, is represented by the color white. This
Orisha indicates white purity, and herbs that cure Tariq Sawandi is a Master herbalist, nutritionist, and
human deformities. Its direction is north. consultant on holistic health. Dr. Sawandi is renown for his
in-depth knowledge of African holistic medicine, including
The four directional energies that correspond perfectly Chinese and Japanese medicine, Ayurveda, Naturopathy, and
with the wisdom of the Native Americans were: 1) North American Indian herbology. He is the author a of new
Oshun; 2) Ogun; 3) Elegba; and 4) Obatala. Again, book titled, "African Medicine: A Guide to Yoruba
Yoruba medical principles give us a system which Divination and Herbal Medicine." Available at
harmonizes with the directional energies given in Blackherbals.com
Planetary Herbology. One can perceive a universal http://www.blackherbals.com/Yorubic_Medicine.htm
wisdom that is common in every culture and system of ☻☻☻☻☻
FEATURED ARTICLES
The Challenges of Indigenizing Africa’s Environmental
Conservation Goals - Excerpts
By Patrick M. Dikirr
Postdoctoral Research Fellow, Institute of Global Cultural Studies
Binghamton University, State University of New York
FEATURED ARTICLES
AN INTRODUCTION TO ENVIRONMENTAL
CONSERVATION IN AFRICA
By F.C. OWEYEGHA- AFUNADUULA
May 29, 2013
FEATURED ARTICLES
"THEY WORKED THEIR OWN REMEDY": AFRICAN-
AMERICAN HERBAL MEDICINE AND THE
ARCHAEOLOGICAL RECORD
By Mark D. Groover andTimothy E. Baumann
South Carolina Antiquities, Vol. 28, Nos. 1&2, 1996
Studies conducted by folklorists and ethno- charms, glass beads, quartz crystals, and polished
botanists demonstrate that as late as the final stones, that were probably imbued with special
decades of the twentieth century, many African meaning (LaRoche 1994; McKee 1992, Patten 1992;
Americans in the rural South continue to maintain Russell 1996; Sarnford 1996; Savaceni 1996; Smith
substantial knowledge of herbal medicine. Due to 1976, 1977; Stine et al. 1996; Weintraub 1997; Wilkie
slavery's fragmented history, the origins of 1995, 1996; Young 1996).
African-American traditional medicine during the The above artifacts illustrate the complex character of
colonial and antebellum periods are obscure. enslaved African-Americans material culture. A
In the following essay several issues pertaining to significant quality of these items is that although they
African-American traditional medicine are all contained cultural meaning, perhaps more
considered. Relevant ethnohistorical information importantly, they were probably associated with
is first presented. Botanical remains recovered African-American folk medicine during the era of
from African-American sites and their medicinal slavery. Although archaeologists have adroitly
uses are then summarized. identified items that were possibly elements of
traditional African-American beliefs, researchers have
This study concludes with a discussion of only recently begun to consider the botanical remains
archaeological features and contexts at African- from archaeological sites that were an integral part of
American sites that have the potential for day-to-day folk medicine.
containing material related to herbal medicine.
Studies conducted by folklorists, anthropologists, and
Beginning in the late 1980s (Adams 1989 Ferguson ethnobotanists (Guthrie 1996; Mitchell 1978: Morton
1989), interest in the material expressions of belief 1974; Vernon 1993) demonstrate that elderly African
systems became a prevalent trend that has developed Americans in the rural South continue to maintain
among archaeologists excavating African-American knowledge of traditional medicine and particularly the
sites in the 1990s (e.g., Orser 1994; Singleton 1995; beneficial properties of locally available plants.
Singleton and Bograd 1995). The persistence of
African-inspired beliefs among slaves on southern Beyond the South, ethnomedical studies have also
plantations has been documented archaeologically at identified the persistence of home remedies and the
numerous sites. Relevant examples of artifacts use of healers among rural and urban African-
associated with African-American contexts and American communities across the United States
worldviews consist of the ritual use of folk ceramics (Bailey 1991; Hill 1973; Snow 1974; Stewart 1971;
in the South Carolina Lowcountry (Ferguson 1992), a Tinling 1967). For example, Bailey's (1991) recent
cache of healer's paraphernalia encountered at Levi- research in Detroit suggests that the contemporary use
Jordan Plantation in Texas (Brown and Cooper of home remedies and healers is substantially more
1990), and the subtle yet consistent recovery of prevalent among African Americans compared to
personal items, such as perforated silver coins, brass European Americans.
Continued on page 83
82-- Traditional African Clinic October 2013
Continued from page 82– "THEY WORKED THEIR OWN indifference toward the invalids and disregard for the
REMEDY": African American Herbal Medicine most elemental rules of sanitation could scarcely be
Commencing with ethnographic inquiry conducted by imagined (Mitchell 1978:14).
Ferguson (1995) in Sierra Leone, West Africa, and the Given the stark realities of health care on plantations,
subsequent research of Ogata (1995), historical enslaved African Americans therefore often relied upon
archaeologists have likewise begun to consider the traditional healing skills. The prevalence of herbalism
origins and development of traditional medicine among among slaves on plantations and the skills of African-
enslaved African Americans in South Carolina. In the American healers and midwives were abundantly
following essay we attempt to contribute to this documented by numerous medical professionals and
research trend by addressing several issues pertinent to observers during the colonial and antebellum periods
African-American herbal medicine and the (Cauthorn 1857; Goodson 1987; Savitt 1978). For
archaeological record. We first present ethnohistorical example, during the eighteenth century the Carolina
information relevant to folk medicine. Gazette announced that:
The botanical remains recovered from a small sample The [South Carolina] General Assembly has purchased
of African-American sites and the plants' medicinal the negro Caesar's freedom and granted him a pension
uses are then summarized. We conclude with a brief of 100 pounds per annum during life, as a reward for
discussion of archaeological features and contexts at the discovery of the means by which he acquired so
African-American sites that are likely locations of much celebrity in curing persons who had swallowed
botanical material used for herbal medicine. Our poison or been bitten by a rattlesnake (Mitchell
research concentrates on southern plantations since 1978:13).
most African-American archaeology has been
conducted in these settings. Herbalism handed down from the era of slavery in South
Carolina likewise persisted among rural African Americans
ETHNOHISTORIC CONTEXT in the recent past, as indicated by the recollections of Mrs.
During the era of slavery African Americans relied Janie Hunter, a lifelong resident of Johns Island. In the
upon a dual health care system (Cabak et al. 1995; 1960s Mrs. Hunter recalled that:
Savitt 1978). This system was composed of both formal
medical knowledge provided by whites, and folk We doesn't go to no doctor. My daddy used to cook
knowledge maintained within slave communities. medicine-herbs medicine: seamuckle, pine top, life
Planters, overseers, and plantation doctors provided everlasting, shoemaker root, ground moss, peachtree
formal medical care for slaves. However, Mitchell leaf, big-root, bloodroot, red oak bark, terrywuk. All
(1978:14), in her study of herbal medicine along the this from old people time when they hardly been any
Sea Islands of South Carolina, emphasizes that formal doctor. People couldn't afford doctor, so they had to
medical care for slaves on plantations was typically have and guess. Those old people dead out now, but
inadequate. they worked their own remedy and their own remedy
comes out good (Carawan and Carawan 1989:27)
Mitchell (1978: 15) states that: The average slave
master was fairly ignorant of the importance of good The folk medical system used by African-American
health measures; many limited medical expenditures for healers divided the causes of illness into three interrelated
the sake of economy. Except in the most severe cases, categories composed of occult, spiritual, and natural
these masters and overseers made their own diagnoses illnesses (Mitchell 1978:19-21). Occult illnesses are
and prescribed remedies without the aid of the doctor, considered to be the product of supernatural causes,
who was employed as infrequently as possible. typically a hex or curse, intentionally induced by a
conjurer through the techniques of hoodoo, conjure, or
This conclusion is likewise echoed by Fanny Kemble juju.
who visited an antebellum Georgia rice and cotton
plantation infirmary and observed firsthand that: Although conjurers are specialists in inducing and curing
occult illness, root doctors treat both natural and occult
The floors were merely the hard damp earth itself, ailments. Yet, both the conjurer and root doctor use herbal
most of the windows were unglazed, the rooms were medicines in their work.
dirty and malodorous, and the inmates lay prostate
on the floor, without bed, mattress, or pillow, buried Concerning the use of charms to protect individuals from
in tattered and filthy blankets. Sick and well alike occult illness, Mitchell (1978:20) states that, "a hoodoo
were literally encrusted with dirt and infested with amulet or hand will protect the wearer financially and
Continued on page 84
swarms of fleas. . . A condition of more complete
83-- Traditional African Clinic October 2013
Continued from page 83 – "THEY WORKED THEIR 1974:lOl).
OWN REMEDY": African American Herbal Medicine
Regarding gender-based divisions and the learning process
occupationally, as well as medically." Personal items, among African-American healers, individuals that
such as brass figas or hands, perforated silver coins, and specialized in occult and spiritual illnesses were often men.
glass beads, recovered from plantations during
excavation are probably material testimony to-the Conversely, herbalists, or those individuals that focused
apparently widespread belief in occult illness among upon natural illness, were usually women. Conjurers and
enslaved African-Americans (Stine et al. 1996). herbalists usually learned medicinal information through
Prevalent among most traditional societies (Child and apprenticeship. For example, herbalists were typically
Child 1993), belief in the harmful influences of taught plant lore by an elder healer in a community
thoughts or even glances apparently endured among (Mitchell 1978).
some African-American residents of the Sea Islands in ETHNOHISTORIC DATA
the late twentieth century. For example, based on As stated previously, in African-American communities
fieldwork conducted in the 1970s, anthropologist herbalists using locally available botanical resources often
Patricia Guthrie (199653) states that: treated natural iIlnesses.
In addition to staying on the good side of older This study therefore attempts to identify those plants
women by following their wishes, Kathryn Heyer within archaeologically recovered botanical assemblages
(1978) reports that should a person look into the that might have been used as medicine. Put another way,
eyes of an older woman, that person might receive a this study attempts to determine if the potential for
visit from 'Hag.' Out of fear, then, as well as respect, African-American traditional medicine can be discerned
young people always lower their eyes when speaking archaeologically via plant remains.
to an older woman.
To generate a comparative data set for plant remains from
The second type of illness recognized within the African-American contexts, the botanical information in
traditional African-American medical system is two ethnohistoric sources was summarized (Table 1).
spiritual affliction. Derived from Christian influence, These two sources are Julia Morton's Folk Remedies of the
the cause of spiritual illness is considered to be the Low Country, written in 1974, and Hoodoo Medicine: Sea
result of sin or "bad living." Islands Herbal Remedies by cultural anthropologist Faith
Preachers, by utilizing the healing power of God, are Mitchell, written in 1978. The use of these sources presents
typically the individuals that cure spiritual illness. In several important analytical considerations, consisting of
contrast to conjurers and rootworkers, spiritual leaders chronological, geographic, cultural, and functional issues.
and teachers tend to have limited knowledge of herbal Chronologically, the information presented in the two
medicine. books was assembled from both eighteenth- and
As the name implies, natural illnesses, the primary nineteenth-century documents, such as formal medical
focus of this study, were attributed to natural conditions texts and studies, from period observers, and informants
such as bad weather or cold air. interviewed in the 1960s and 1970s. The resulting
botanical information therefore spans an approximately
These illnesses were treated by herbalists or root 270-year interval. However, given the stubbornly
doctors that specialized in the application of various conservative nature of folk cultures, it is expected that a
medicinal plants for common ailments. significant element of continuity will be present
Often the root doctor would not treat a patient, but concerning traditional uses of medicinal plants by African
instead would give instructions on how to make specific Americans.
medicine for an ailment. From these instructions, the A second consideration is geographic context. As the titles
patient would administer the medicine themselves of their works indicate, the ethnohistoric and ethnographic
(Spector 1991). For example, catnip tea consisted of 1- data gathered by Morton and Mitchell were collected from
ounce leaves to 1- pint water. the South Carolina Lowcountry. Archaeological data
Catnip tea is given to teething children to avoid discussed in this study were likewise recovered from South
colic and diarrhea. It is also given to women in Carolina, with the exception of one site from Middle
labor. Mashed (beaten) leaves are spread on the Tennessee. Thus, it is not unlikely that specific subregions
chest for fever. Fresh catnip is put in a cloth sack in the plantation South may have relied upon
which is tied around the neck of irritable infants; the geographically specific botanical complexes. However, it
odor keeps the baby's stomach settled (Morton Continued on page 85
Continued on page 87
Continued on page 88
Continued on page 89
*Officially recognized properties; formerly or currently listed in United States Pharmacopeia or The National
Formulary. (Primary Sources: Mitchell 1978; Morton 1974; Secondary Sources: Hamel and Chiltoskey 1975; Meyer
1981;)
Continued from page 85– "THEY WORKED THEIR OWN The Gowen Farm (Shea 1993) is located in Middle
REMEDY": African American Herbal Medicine Tennessee. The study sites were mainly occupied between
In summary, the majority of herbal medicine along the eighteenth and nineteenth centuries.
coastal South Carolina apparently consisted of the Excavation and botanical recovery contexts consist of
leaves of plants that were brewed into teas and middens and features associated with the main houses,
consumed for colds and fevers. However, ethnohistoric kitchens, quarters for house servants, and dwellings in
data also indicate a significant number of plants were slave settlements. Although European Americans resided
used by African Americans for a broad range of at the above sites, we assume that enslaved African
illnesses and were applied in numerous ways. This Americans comprised the majority of the site inhabitants
information in turn provides an ethnohistoric baseline and in large part were responsible for the daily operations
for archaeological comparison. Data, from excavations of the plantations. As a consequence, it seems more likely
are now presented to assess the potential visibility of that most of the archaeological deposits (and botanical
African-American traditional medicine within remains) encountered at the study sites were probably
archaeologically recovered botanical assemblages. associated with the activities of African Americans.
ARCHAEOLOGICAL DATA Analysis methods consisted of tabulating by site and
For the following analysis extant archaeological data species those plants with medicinal uses based on
are summarized from botanical information in information in the ethnohistoric data set (Table 2). In our
excavation reports. The sites comprising the analysis, medicinal plants were considered to be botanical
archaeological data set are primarily South Carolina remains with medicinal properties, including plants with
Lowcountry plantations and consist of Archdale Hall multifunctional attributes such as medicine, subsistence,
(Trinkley 1985), Cotton Hope Plantation (Trinkley heating, or clothing fiber. Medicinal plants were tabulated
1990), Greenfield Plantation (Trinkley 1983), Haig only on the basis of presence and were not quantified by
Point Plantation (Newsom 1988), Lesesne and Fairbank weighted counts. The distribution of botanical remains is
Plantations (Gardner 1986), Spiers Landing (Trinkley also undoubtedly biased by different collection techniques
1979), Stoney-Baynard Plantation (Adams et al. 1995), on each site.
and Yaughan and Curriboo Plantations (Gardner 1983).
Continued on page 90
89-- Traditional African Clinic October 2013
Continued from page 89 – "THEY WORKED THEIR OWN of the plants in the composite assemblage will usually be
REMEDY": African American Herbal Medicine found or identified at individual Lowcountry plantations.
Despite these limitations, the archaeological data set CONCLUSION
indicates that, on average, 14 species of plants are The results of our cursory ethnohistoric and
typically identified at African-American sites. The per archaeological comparison, generated from a very small
site average for medicinal plants is six. Proportionally, number of sites, are by no means conclusive, yet
medicinal plants on average comprise 43 percent of the tentatively suggest plants with potential medicinal uses
botanical species identified in African-American are typically recovered from African-American sites.
contexts. The maximum proportion of medicinal plants Several individuals, such as Zierden and Trinkley (1984)
present at a single site consists of 75 percent, or 6 out of and Gardner (1983, 1986), have consistently noted and
8 plants, at Archdale Hall, and the minimum proportion discussed the presence of medicinal plants in botanical
is 31 percent, or 8 out of 26 plants, at the Gowen Farm assemblages from specific African-American sites. The
near Nashville. preceding comparison thus attempted to contribute to
When the botanical data from all of the sites are these observations and synthesize extant data within the
combined (Table 3), 29 plants with possible medicinal context of herbal medicine. The results suggest that
uses are represented, and comprise 27 percent of the traditional African-American herbal medicine is
ethnohistoric data set. Within the combined site sample, accessible or potentially visible in the archaeological
8 or approximately half of the 18 plants with officially record.
recognized medicinal properties are represented, and We conclude this essay with a few suggestions to aid in
comprise 28 percent of the archaeological data set. the future archaeological study of African-American folk
Interestingly, Mitchell (1978) states that most informants medicine. First, archaeologists must budget for botanical
were aware of approximately 20 plants with medicinal analysis, which is too often an afterthought on historic
uses, which represents about 19 percent of the sites.
ethnohistoric data set. In contrast, archaeological
analysis by site average typically identifies 6 plants with The paucity of historical excavation projects that
potential medicinal use, comprising 6 percent of the routinely conduct botanical analysis suggests that despite
ethnohistoric data set or approximately one-third of the the best intentions, much of this information,
20 plants utilized by individuals. unfortunately, is never considered or recovered through
archaeological inquiry. Second, archaeologists should
Concerning plant uses and preparation methods, overall routinely take flotation samples from different
the distributions between the ethnohistoric and excavation contexts such as features, unit levels, and
archaeological data sets are proportionally similar middens. Third, where can we locate medicinal plant
(Tables 4 and 5). Interestingly, the proportion of plants remains? One historic reference concerning an enslaved
used as a vermifuge and for contraception or woman in Missouri is particularly informative and states
reproduction is twice as large in the archaeological data that:
set as the ethnohistoric data set.
Lin, the Negro cook in my grandfather's home, had
The general similarity between the two data sets is dug out a hole, lined and roofed it with poles and dirt,
probably due to the fact that the combined list of and in it kept her 'roots and arbs,' as she called them,
botanicals from all of the study sites contains 29 plants. along with various trinkets and some mysterious
This total closely approximates a data set composed of powders believed to be effective in working charms
30 cases, which is considered to be a stastistically and conjurings (Moore 1958).
reliable or recommended sample size. Thus, based on the
general functional correspondence between the This quote suggests that root cellars and pits are likely
archaeological and ethnographic data sets, the combined locations to look for both medicinal plant remains and
site sample appears to be a relatively accurate composite caches of personal items used in folk medicine. Other
assemblage of botanical resources used by enslaved relevant deposits and features include hearths, middens,
African Americans, particularly along the South Carolina wells, and cisterns.
coast where the majority of the study sites are located. A final research suggestion concerns the geographic
Put another way, the combined site sample probably dispersion and persistence of traditional medicine in
represents an accurate botanical complex that can be North America. The data set in this study relied upon
expected to be present in reduced form at most botanical remains from plantations since the majority of
Continued on page 92
archaeological sites. Results suggest approximately six
90-- Traditional African Clinic October 2013
Table 2. Distribution of Botanical Materials from Study Sites
Site Number of Plants Number of Percent of Medicinal
Medicinal Plants Plants
Archdale Hall 8 6 75
Cotton Hope Plantation 3 1 33
Gowen Farmstead 26 8 31
Greenfield Plantation 14 6 43
Haig Point Plantation 11 5 45
Lesesne and Fairbank 41 15
Plantations
Spier's Landing 7 3 43
Stoney-Baynard 7 5 71
Plantation
Yaughan and Curriboo 11 6 55
Plantations
Total 128 55 43
Table 4. Comparison of Primary Plant Uses, Ethnohistoric and Archaeological Data Sets
Ethnohistoric Data Set Archaeological Data Set
Plant Uses Number Percent Number Percent
Fevers-Colds 42 39 9 32
Digestion- 14 13 3 11
Elimination
Skin Irritation 8 7 1 4
Vermifuge 7 6 4 14
Reproduction- 5 5 3 11
Contraception
Arthritis- 4 4 1 4
Rheumatism
Circulation 4 4 0 0
Diuretic 3 3 1 4
General Hygiene 3 3 0 0
Other 3 3 1 4
Total 108 101 28 102
*Error due to rounding
Continued on page 92
Continued from page 90– "THEY WORKED THEIR OWN Lecturer Program in 1996 served as the impetus for this
REMEDY": African American Herbal Medicine essay. The authors thank Charles Faulkner and Melanie
African-American archaeology has been conducted in Cabak for commenting upon earlier versions of the
contexts associated with the slavery period. However, manuscript.
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Continued from page 81 - Christianity, African
Symbols. Historical Archaeology 30(3):49-75. Religion and African Medicine
Tinling, David C. 1967 Voodoo, Root Work, and Medicine. rituals and from consulting traditional healers. This attempt
Psycho.somatic Medicine 24(5):483-490. to destroy African religion and medicine has not
succeeded. Many African Christians have continued to
Trinkley. Michael B. 1979 Paleoethnobotanical Remains
from Spiers Landing, 38BK160. In The Spiers Landing Sire: participate in traditional religious rituals; they have also
Archaeological Investigations in Berkely County, South continued to consult traditional healers. In other words,
Carolina, edited by Leslie M. Drucker and Ronald Anthony, many African Christians have dual membership/
pp. 137-144. Resource Studies Series 10, Carolina membership in the Christian church and membership in
Archaeological Services, Columbia, South Carolina. African religion.
1983 Ethnobotanical Analysis of Specimens from It is difficult to separate African medicine from African
Greenfield Plantation, Georgetown County, South religion. There are two main reasons for this. Firstly, the
Carolina. In An Archaeological Assessment of the Greenfield African general theory of illness is very broad; it includes
Borrow Pit, Georgetown County, edited by Martha Zierden African theology. In other words, the theory not only
and Jeanne Calhoun, pp. 58-69. The Charleston Museum,
attempts to explain illness and disease but also the relations
Charleston, South Carolina.
between God and the niverse. The second reason, related to
1985 Analysis of Ethnobotanical Remains, Archdale the previous one, is that many traditional healers are also
Plantation, Dorchester County, South Carolina. In Archdale religious leaders and vice versa.
Hall: Investigations of a Lowcountry Plantation, edited by
Martha Zierden, Jeanne Calhoun, and Debi Hacker Norton, The traditional medical sector has continued to grow
pp. 137-144. Charleston Museum Archaeological despite the attempts by early Christian missionaries and
Contributions 10. Charleston Museum, Charleston, South others to suppress it; and it has continued to grow because
Carolina. traditional healers are successful in curing a large number
1990 Archaeological Excavations at 38BU96, A Portion of of illnesses. Traditional healers use both scientific and non-
Cotton Hope Plantation, Hilton Head Island, Beaufort scientific or subjective knowledge. Scientific medicines are
County, South Carolina. Research Series 21, Chicora obtained mainly from plants. Many plant medicines
Continued on page 95
94-- Traditional African Clinic October 2013
Continued from page 94 - Christianity, African Religion In that paper we demonstrated the importance of
and African Medicine traditional knowledge to enslaved Africans in Jamaica and
recommended by traditional healers are correct even the Caribbean who were provided no other form of health
when judged by modern scientific methods. This care by their oppressors and its derivation from African
empirical knowledge has been developed through trial sources. As it was it the Caribbean, so it was in the United
and error, experimentation and systematic observation States, as acknowledged by enslaved Africans and their
over a long period of time. The major sources of non- descendents in South Carolina called ‘Gullah’ or ‘Geechi’.
scientific or subjective knowledge are the various spirits Yes, there is a definite need in Africa to preserve the
believed to play a part in health. The social and indigenous knowledge of medicinal plants, traditional
psychological methods of treatment developed from this medicine and environmental conservation. Many of these
unscientific base often bring good results. plants are becoming extinct due to pollution, gmo’s, land
Participation in traditional religions is increasing. The grabbing for industrial agriculture, environment degrade-
point that was often made by early Christian leaders that ation, urbanization, carbon credits, etc., and exploitation of
many African religious rites and rituals and many of Africa’s herbal market. In a global program featured on
their cultural practices are against Christian faith and page 5, in this issue, on conservation of useful plants and
morals is, in fact, not correct. In recent years a number traditional knowledge, we notice that there is not one
of African scholars have shown that many traditional representative from Africa. How can you have a global
practices that Christian churches eliminated or tried to program and not include Africa?
eliminate were not, in fact, against Christian faith and Throughout this issue and in many of our other health
morals. African religion does not encourage belief in issues you can see how indigenous traditional medicine is
witchcraft; it merely accepts the fact that witches exist used in the community in various ways. The
in Africa. pharmaceutical/medicinal systems from other countries are
Witches are regarded as sinners and it is the duty of failing us. The environmental conservation programs in
religious leaders to talk about witchcraft and to attempt many African countries are failing us. Why? Did anyone
to discourage its practice. African religion does not ask the African what is good for him? Did you think he
encourage people to venerate their ancestors instead of does not know or cannot figure it out? Why is help from
worshiping; members of African religion talk to their the West, which condemns what Africa does because it is
ancestors but worship God. African religion says, God not in the best interest of the West, so important to the
is for everyone everywhere. God takes very little African? Africa has been conserving and preserving nature
interest in the day-to-day affairs of individuals. God is for centuries. It is a part of who we are, to live with nature,
not concerned with purely personal affairs but with not against it, not in total control of it, but to work within
matters of national and international importance. The it. Environmental programs in Africa funded by the West,
ancestral spirits, on the other hand, are concerned with are built on Western culture, Western ideals. Let’s not deal
the day-to-day affairs of their descendants. They are the with the political, economic, physiological, philosophical
intermediaries between the living and God. People pray or psychological reasons why it cannot work, when it has
to God through their ancestors. Many Africans who worked in the past and is working in the present. We are
became Christians found it difficult to abandon their not saying that there is no need for a coming together of
religion and medicine completely. Christian conversion indigenous knowledge and Western technology. There is,
was, therefore, shallow; it did not always change the but it needs to be on Africa’s terms, conditions and
African people's understanding of life and their indigenous knowledge. The use of indigenous knowledge
relationship to their ancestral spirits and God. does not take us backwards, but will move us forward in
the right direction.
Prof. Gordon L. Chavunduka is president of the Zimbabwe
National Traditional Healers' Association. Next year will be 2014. Let’s make it the Year of the
http://wcc-coe.org/wcc/what/interreligious/cd33-02.html African Ancestor (5). It is going to be a significant year
☻☻☻☻☻☻ with many, many health and environmental problems
never seen before. Let’s honor our African ancestors and
Continued from page 100 – State of the Art beseech them to show us the way.
We touched on Pan-African indigenous herbal medicine Blackherbals – A Marcus Garvey Pan-African
– Technology Transfer in a recent August issue, University’s Community Site of Knowledge
http://www.blackherbals.com/pan_african_indigenous_herbal
_medicine_technology_transfer.htm