Faith Healing and Medical Practice in the Southern Caribbean

Mischel, Frances

doi:10.1086/soutjanth.15.4.3628902

Cited by 15 publications

(4 citation statements)

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“…A significant proportion of the population is comprised of individuals of 'mixed' heritage arising out of the intermarriage among all ethnic groups. These recently transplanted peoples have attempted to maintain their traditional medicinal practices, and in some cases medicinal plants were introduced into the flora of the island [ 28 - 31 ]. Although most Trinidadians today are aware of the benefits of some traditionally and culturally used medicinal herbs, there is generally a lack of transmission of substantial traditional knowledge from generation to generation.…”

Section: Discussionmentioning

confidence: 99%

A gap between acceptance and knowledge of herbal remedies by physicians: The need for educational intervention

Clement

Williams

Khan

et al. 2005

BMC Complement Altern Med

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BackgroundThe unprecedented global increase in the use of herbal remedies is set to continue apace well into the foreseeable future. This raises important public health concerns, especially as it relates to safety issues including adverse effects and herb-drug interactions. Most Western-trained physicians are ignorant of the risks and benefits of this healthcare modality and assessment of acceptance and knowledge would identify appropriate intervention strategies to improve physician-patient communication in this area.MethodsA cross-sectional survey was done using an interviewer-administered pilot tested de novo questionnaire at six public hospitals in Trinidad between May–July 2004. The questionnaire utilized weighed questions to quantify acceptance (maximum score = 14 points) and knowledge (maximum score = 52 points). Acceptance and knowledge scores were analyzed using the ANOVA and Tukey's tests.ResultsOf 192 physicians interviewed, most (60.4%) believed that herbal remedies were beneficial to health. Respondents had relatively high acceptance levels (mean = 5.69 ± 0.29 points or 40% of total possible score) and poor knowledge (mean = 7.77 ± 0.56 points or 15% of total possible score). Seventy-eight physicians (40.6%) admitted having used herbs in the past, and 60 of these (76.9%) were satisfied with the outcome. Although 52 physicians (27.1%) recommended the use of herbs to their patients only 29 (15.1%) were able to identify at least one known herb-drug interaction.ConclusionThe use of herbal remedies is relatively high in Trinidad, as throughout the world, and most patients self-medicate with or without the knowledge of their attending physician. Surprisingly, we demonstrated relatively high acceptance levels and use of herbs among physicians in Trinidad. This interesting scenario of high acceptance levels and poor knowledge creates a situation that demands urgent intervention. We recommend educational intervention to narrow the gap between acceptance and knowledge so that physicians would be adequately equipped to communicate with their patients on this modality. The integration of herbal medicine into the curriculum of medical schools, continuing education programs and the availability of reputable pharmacopoeias for referencing at public health institutions are useful instruments that can be used to close this gap and promote improved physician-patient communication.

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Section: Discussionmentioning

confidence: 99%

A gap between acceptance and knowledge of herbal remedies by physicians: The need for educational intervention

Clement

Williams

Khan

et al. 2005

BMC Complement Altern Med

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“…[10][11][12] This includes the long abandoned 'hot-cold' humoral system of health and disease that was introduced by European settlers and Asian immigrants. [10][11][12] This includes the long abandoned 'hot-cold' humoral system of health and disease that was introduced by European settlers and Asian immigrants.…”

Section: Ethnobotanical Surveys and Clinical Evidencementioning

confidence: 99%

“…The current 'potpourri' Caribbean herbal pharmacopeia has been influenced by transplanted cultures with unique definitions for health and disease, some of which cannot be defined by modern medical terminology. [10][11][12] This includes the long abandoned 'hot-cold' humoral system of health and disease that was introduced by European settlers and Asian immigrants. This concept persists even to today with the use of herbs for 'cooling' in 'hot' diseases such as fever, skin infections and diarrhoea.…”

Section: Ethnobotanical Surveys and Clinical Evidencementioning

confidence: 99%

Limited clinical evidence to support the integration of Caribbean herbs into conventional medicine

Clement

2011

Focus on Alt & Comp Therapy

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“…No diacritics are used here for any of these Afro-and Indo-Caribbean materials, since they are largely irrelevant in this West Indian context. On Orisha Worship, see Henry 1983Henry , 2003Holland and Crane 1987;Houk 1995;Hucks 2006;Hucks and Stewart 2003;Lum 2000;McNeal 2010;Mahabir and Maharaj 1996;Mischel 1957Mischel , 1959Mischel , 1965Mischel and Mischel 1958;Simpson 1980;Trotman 1976;Warner-Lewis 1990. On Shakti Puja, see Guinee 1990Guinee , 1992Klass 1961;McNeal 2003McNeal , 2010McNeal , 2011McNeal , 2012aMcNeal , 2012bMahabir and Maharaj 1985;Niehoff and Niehoff 1960;Vertovec 1992.…”

mentioning

confidence: 99%

Seeing the eyes of god in human form: iconography and impersonation in african and hindu traditions of trance performance in the southern caribbean

McNeal

2012

Material Religion

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490 seeing the eyes of god in human form: iconography and impersonation in african and hindu traditions of trance performance in the southern caribbean keith e. mcneal university of houston Downloaded by [Deakin University Library] at 16:12 12 August 2015 ABSTRACTThis article links analysis of the body and of visual culture within religious studies through comparative examination of two southern Caribbean ritual traditions: Shango, or Orisha Worship (African), and Shakti Puja, or Kali Worship (Hindu). Both are centered upon subaltern ceremonies of trance performance and spirit mediumship. The article examines a primary difference in the impersonation of divinity evident between the two traditions-performing with one's eyes open on the African side versus closed on the Hindu side-and accounts for this contrast in terms of inverse relations between religious iconography and use of the body as a vehicle of ritualized form, referred to here as inverse conventions of "iconopraxis." However, this level of differentiation is built upon a deeper, but no less cultural use of the body as a tool of entranced ritual praxis shared by each tradition. Each tradition therefore exploits similar phenomenological affordances of the human body in order to cultivate alter-cultural experiences of ceremonial ecstasy that, in turn, are modulated by differing conventions of iconopraxis. The analysis highlights the polymorphous nature of embodiment in accounting for similarities and differences of cultural symbolism in the ritual arts of trance.The body can always be viewed in a multiplicity of ways, with a focus on separation or connection, finitude or transcendence, stability or change.Drew Leder, The Absent Body

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Faith Healing and Medical Practice in the Southern Caribbean

Cited by 15 publications

References 0 publications

A gap between acceptance and knowledge of herbal remedies by physicians: The need for educational intervention

A gap between acceptance and knowledge of herbal remedies by physicians: The need for educational intervention

Limited clinical evidence to support the integration of Caribbean herbs into conventional medicine

Seeing the eyes of god in human form: iconography and impersonation in african and hindu traditions of trance performance in the southern caribbean

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