Healing Traditions

Flint, Karen

doi:10.1353/book.7003

Cited by 87 publications

(5 citation statements)

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“…Second, healers were forbidden to mix or compound their own herbs as medicines. Although many policy makers at the time stated a fear that the compounded medicines made by traditional healers may do harm to the people using them, the more immediate reason for the ban was that the white doctors did not want competition from traditional healers (Flint 2001(Flint , 2008. In the colonial era, traditional medicine was often the only medical care available to the majority of the population, a situation we still find today.…”

Section: Discussion: Medical Colonial Presentmentioning

confidence: 99%

“…The result was a reconfiguration of what counted as authentic and effective medicine, with struggles throughout the colonies over the status of indigenous medicine. Complex configurations of laws and discourses became sites in which concepts of the indigenous and modernity became entangled and disputed (Flint 2008).…”

Section: Medical Geography and The Colonial Presentmentioning

confidence: 99%

“…This places even more importance on traditional medicine and indigenous knowledge although the healers who might be a resource for managing the AIDS crisis are also seen as threatening, ignorant and in need of paternal control. These notions lead us back to the exotic and/or quaint healer, who has dominated the western consciousness around medicine in Africa since the colonial period (Arnold 1988;Vaughan 1991;Flint 2008).…”

Section: -2007mentioning

confidence: 99%

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Anglo American media representations, traditional medicine, and HIV/AIDS in South Africa: from muti killings to garlic cures

Bishop

2010

GeoJournal

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Before 2000 limited media coverage of medicine in South Africa existed, yet much of what did exist centered primarily on traditional healing practices. It was not until the introduction of HIV/ AIDS that traditional medicine was seen as having some potential value to the population, but only so far as the ability of traditional healers to direct patients to biomedical treatment. This article examines how the contemporary western media portrays medicine in South Africa and how the introduction of HIV/AIDS as a major news story has shifted the depiction of western and traditional medical treatment. Insights from these questions are examined in light of the colonial context of South Africa's political struggle over medicine. Keywords HIV/AIDS Á Media representations Á Traditional medicine Á South Africa ''What the government says and doesn't say still matters, unfortunately. I met some South Africans who can get antiretrovirals free at their local clinic but still prefer herbal medicines. They could live, thanks to the government's highly reluctant actions. Instead, they will die because of its words.''-Tina Rosenberg in The New York Times, 2006

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Section: Discussion: Medical Colonial Presentmentioning

confidence: 99%

Section: Medical Geography and The Colonial Presentmentioning

confidence: 99%

Section: -2007mentioning

confidence: 99%

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Anglo American media representations, traditional medicine, and HIV/AIDS in South Africa: from muti killings to garlic cures

Bishop

2010

GeoJournal

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“…55 These healers may have considered calumba as a muthi, or umuthi, terms for materia medica from isiZulu that include herbs, minerals, and animals. 56 Asing'anga in Mozambique likely would have been familiar with calumba, and the plant is still used among healers in present-day Kenya, Malawi, Mozambique, South Africa, Tanzania, Zambia, and Zimbabwe. 57 Asing'anga approached plants through observation and empirical trials.…”

Section: A Great Alexipharmacmentioning

confidence: 99%

Mkaumwa, Calumba, and Miami Columbo: Slavery and Expropriated Pharmacology from the Swahili Coast to the Ohio Valley

Blakley¹

2021

The Social History of Alcohol and Drugs

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This article examines calumba root as a mobile scientific object in global history. The narrative begins with the first mention of calumba as an antidote from the "Indies" by an Italian physician in 1671. In the late seventeenth century and into the eighteenth century, European healers prescribed the root for gastrointestinal diseases. These authors believed the plant to be indigenous to South Asia, particularly Colombo, Ceylon.By the late eighteenth century, most doctors knew it as the "Mozambique root." However, Europeans denied the plant's southeast African provenance until 1808. Europeans disavowed calumba's origins in Africa while appropriating it into their own pharmacology. American physicians likewise searched for calumba in the trans-Appalachian west by simultaneously plundering the science of Indigenous American nations. These two strands of calumba's history illuminate how Euro-American medicine relied on and obscured African and Amerindian knowledge.Calumba root, Jateorhiza palmata, is a multiplicity: it exists as specimens pressed and mounted onto herbarium sheets, as medicinal teas sold online, as an aesthetic object in botanical prints, and as a research subject for biodiversity ecologists. While calumba's many forms are remarkable, Christopher M. Blakley is a non-tenure-track professor at Occidental College, where he teaches first-year writing and research methodology seminars.

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“…110 The nefarious interventions of witches could precipitate these misfortunes, ancestors, too, could visit their displeasure upon the living. 111 It is hardly surprising, then, that the well-documented increasing frequency of accusations and suspicions of witchcraft in this period were a barometer for the social and economic dislocation experienced by the region's Africans. But while Zionism's identification of sickness and health as spiritual matters clearly provided a powerful parallel, these self-consciously modernizing Africans did not prize Divine Healing primarily for its affirmation of indigenous healing therapies.…”

Section: Zionism In South Africamentioning

confidence: 99%

Revisiting ‘Translatability’ and African Christianity: The Case of the Christian Catholic Apostolic Church in Zion

Cabrita

2017

Stud. Church hist.

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Focusing on the ‘translatability’ of Christianity in Africa is now commonplace. This approach stresses that African Christian practice is thoroughly inculturated and relevant to local cultural concerns. However, in exclusively emphasizing Christianity's indigeneity, an opportunity is lost to understand how Africans entered into complex relationships with North Americans to shape a common field of religious practice. To better illuminate the transnational, open-faced nature of Christianity in Africa, this article discusses the history of a twentieth-century Christian faith healing movement called Zionism, a large black Protestant group in South Africa. Eschewing usual portrayals of Zionism as an indigenous Southern African movement, the article situates its origins in nineteenth-century industrializing, immigrant Chicago, and describes how Zionism was subsequently reimagined in a South African context of territorial dispossession and racial segregation. It moves away from isolated regional histories of Christianity to focus on how African Protestantism emerged as the product of lively transatlantic exchanges in the late modern period.

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Healing Traditions

Cited by 87 publications

References 0 publications

Anglo American media representations, traditional medicine, and HIV/AIDS in South Africa: from muti killings to garlic cures

Anglo American media representations, traditional medicine, and HIV/AIDS in South Africa: from muti killings to garlic cures

Mkaumwa, Calumba, and Miami Columbo: Slavery and Expropriated Pharmacology from the Swahili Coast to the Ohio Valley

Revisiting ‘Translatability’ and African Christianity: The Case of the Christian Catholic Apostolic Church in Zion

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