An interdisciplinary view of medical pluralism among Mexican-Americans

Kiesser, Manfred; McFadden, Jevon; Belliard, Juan Carlos

doi:10.1080/13561820600718055

Cited by 16 publications

(19 citation statements)

References 29 publications

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“…Similar processes of "medical integration" have been reported in a diversity of post-colonial societies in which different explanatory models of disease and therapeutic strategies exist alongside each other and borrow concepts from one another, forming complex hybrid systems where elements of conflicting belief systems are integrated [33,34,37] albeit not always without tensions [32,38,39]. …”

Section: Discussionmentioning

confidence: 65%

"Driving the devil away": qualitative insights into miraculous cures for AIDS in a rural Tanzanian ward

et al. 2010

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BackgroundThe role of religious beliefs in the prevention of HIV and attitudes towards the infected has received considerable attention. However, little research has been conducted on Faith Leaders' (FLs) perceptions of antiretroviral therapy (ART) in the developing world. This study investigated FLs' attitudes towards different HIV treatment options (traditional, medical and spiritual) available in a rural Tanzanian ward.MethodsQualitative interviews were conducted with 25 FLs purposively selected to account for all the denominations present in the area. Data was organised into themes using the software package NVIVO-7. The field work guidelines were tailored as new topics emerged and additional codes progressively added to the coding frame.ResultsTraditional healers (THs) and FLs were often reported as antagonists but duality prevailed and many FLs simultaneously believed in traditional healing. Inter-denomination mobility was high and guided by pragmatism.Praying for the sick was a common practice and over one third of respondents said that prayer could cure HIV. Being HIV-positive was often seen as "a punishment from God" and a consequence of sin. As sinning could result from "the work of Satan", forgiveness was possible, and a "reconciliation with God" deemed as essential for a favourable remission of the disease. Several FLs believed that "evil spirits" inflicted through witchcraft could cause the disease and claimed that they could cast "demons" away.While prayers could potentially cure HIV "completely", ART use was generally not discouraged because God had "only a part to play". The perceived potential superiority of spiritual options could however lead some users to interrupt treatment.ConclusionsThe roll-out of ART is taking place in a context in which the new drugs are competing with a diversity of existing options. As long as the complementarities of prayers and ART are not clearly and explicitly stated by FLs, spiritual options may be interpreted as a superior alternative and contribute to hampering adherence to ART. In contexts where ambivalent attitudes towards the new drugs prevail, enhancing FLs understanding of ART's strengths and pitfalls is an essential step to engage them as active partners in ART scale-up programs.

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Section: Discussionmentioning

confidence: 65%

"Driving the devil away": qualitative insights into miraculous cures for AIDS in a rural Tanzanian ward

et al. 2010

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“…They also reveal that the healers are careful not to compete with biomedicine [18]. Several international studies show that patients use different healing traditions alongside with biomedicine [50–58]. However, the inclusion of biomedical diagnoses and test results in the healing ritual is new information based on this study.…”

Section: Discussionmentioning

confidence: 81%

“The prayer circles in the air”: a qualitative study about traditional healer profiles and practice in Northern Norway

Langås-Larsen

Salamonsen²,

Kristoffersen

2018

International Journal of Circumpolar Health

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In Northern Norway, traditional healing has been preserved by passing down the knowledge through generations. Religious prayers of healing (reading) and Sami rituals (curing) are examples of methods that are used. We have examined traditional healers’ understanding of traditional healing, the healing process and their own practice, as well as what characteristics healers should have. Semi-structured individual interviews and focus group interviews were conducted among 15 traditional healers in two coastal Sami municipalities in Norway. The traditional healers understood traditional healing as the initiation of the patient’s self-healing power. This power was initiated through healing rituals and explained as the power of God and placebo effect. During the healing ritual, the doctor’s medical diagnoses, the patient’s personal data and a prayer in the name of The Father, The Son and The Holy Spirit were used in combination with steel and elements from the nature. The traditional healers stated that they had to be trustworthy, calm and mentally strong. Healers who claimed that they had supernatural abilities (clairvoyant or warm hands) were regarded as extra powerful. According to the participants in this study, the healers must be trustworthy, calm and mentally strong. Moreover, these traditional healers drew on information from conventional medicine when performing their rituals.

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“…Disclosure of CAM use has been found to be higher among white non-Hispanics compared to minorities and disclosure was higher for provider based CAM 23,24 . Self care CAM, such as herbal use, is consequently less documented.…”

Section: Introductionmentioning

confidence: 98%

Practices, Attitudes, and Beliefs Associated With Complementary and Alternative Medicine (CAM) Use Among Cancer Patients

et al. 2012

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Introduction The high prevalence of complementary and alternative medicine (CAM) use among cancer patients (40 – 83%) receiving conventional treatment and the complex relationship between the psychosocial factors that may contribute to or result from CAM use requires further understanding. We conducted a descriptive mixed-methods pilot study to understand CAM practices, attitudes and beliefs among cancer patients at the Loma Linda University Medical Center (LLUMC). Methods This was the qualitative phase of the study and no hypotheses were set. Twenty-three face-to-face interviews were conducted and thematic coding was used to analyze 22 interview transcriptions. There were fourteen CAM users (64%) and eight non-users (36%). Findings The themes present among those who used CAM were: physicians viewed as one aspect of health care options, a holistic view on wellbeing, satisfaction with CAM use, and three key coping methods (confrontive, supportive, and optimistic) to confront cancer. Themes were not independent of each other. Two themes were present among nonusers; nonusers trusted their physician and were more likely to express evasive coping methods. Discussion Perceptions and behavioral patterns are complex predictors of CAM use. A better understanding of CAM, medical pluralism, and the perceptions of patients would help health care providers deliver a better quality of care. The promotion of integrative care may help health care providers better identify medical pluralism and would shift focus to patient-centered care.

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An interdisciplinary view of medical pluralism among Mexican-Americans

Cited by 16 publications

References 29 publications

"Driving the devil away": qualitative insights into miraculous cures for AIDS in a rural Tanzanian ward

"Driving the devil away": qualitative insights into miraculous cures for AIDS in a rural Tanzanian ward

“The prayer circles in the air”: a qualitative study about traditional healer profiles and practice in Northern Norway

Practices, Attitudes, and Beliefs Associated With Complementary and Alternative Medicine (CAM) Use Among Cancer Patients

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