Afro-Communitarianism and the Role of Traditional African Healers in the COVID-19 Pandemic

Abstract

The COVID-19 pandemic has brought significant challenges to healthcare systems worldwide, and in Africa, given the lack of resources, they are likely to be even more acute. The usefulness of Traditional African Healers in helping to mitigate the effects of pandemic has been neglected. We argue from an ethical perspective that these healers can and should have an important role in informing and guiding local communities in Africa on how to prevent the spread of COVID-19. Particularly, we argue not only that much of the philosophy underlying Traditional African Medicine is adequate and compatible with preventive measures for COVID-19, but also that Traditional African Healers have some unique cultural capital for influencing and enforcing such preventive measures. The paper therefore suggests that not only given the cultural context of Africa where Traditional African Healers have a special role, but also because of the normative strength of the Afro-communitarian philosophy that informs it, there are good ethical reasons to endorse policies that involve Traditional Healers in the fight against COVID-19. We also maintain that concerns about Traditional African Healers objectionably violating patient confidentiality or being paternalistic are much weaker in the face of COVID-19.

Public health and Christian theism in Africa: An approach to evil and religious belief in the afterlife

“…The understanding that one is well only when others are also well is of key importance for the pandemic we have been facing. As has been widely suggested by health experts, the pandemic can only be resolved if everyone takes care of themselves and through that takes care of others [41,42]. In terms of the current health issues faced during the pandemic, this involves the following policies and individual behaviours:…”

“…It also includes the idea that the refusal to wear masks or not keeping to social distancing when possible are violations of religious ethical prescriptions. Positively, it prescribes taking care of oneself (like exercising, not being unnecessarily exposed) and others (aid those who need it, protect others from exposure) [40,41].…”

“…Contrary to general prejudice, these religions have, historically played an important role in preventing the spread of diseases. Traditional African healers, for example, played a fundamental role in teaching their communities how to prevent HIV and Ebola [41,46]. If the prescriptions are not against any other core value, it is unclear why they ought to be abandoned, especially as cultural and religious association is a key aspect of human well-being.…”

Operative public values as a tool for healthcare decisions: the social value and clinical criteria of triage

“…The reality of health emergencies is that these require decisions under incomplete information. Analogous to a situation in a war where it is unrealistic to ask soldiers to consult all the information before deciding because there is a need to make fast judgments [7,8], in a pandemic, many decisions ought to be made in a fast manner [9]. To make decisions with incomplete information is the only way to address moral questions in emergency ethics; hence, because we live in a non-ideal world, it is morally justified to make such decisions under pressure.…”

“…Still, given the context of a health emergency, it is reasonable not to follow ethical procedures in the same way as in standard circumstances [12]. As mentioned above, a pandemic can be placed in the realm of emergency ethics, and, thereby, standard procedures for ethical decision-making do not apply [9].…”