from diviners, to find out what the future holds for them, and to find out if the patient
will pay his fees. Healers, or herbalists, treat their patients with medicinal herbs, or
other remedies, sometimes even prescribing patients plants containing psychotropic
substances (Beneduce, 1996).
Acquiring Healing Knowledge
Healers acquire knowledge of medicinal plants, and remedies, through their
family, fellow healers, or through “revelation.” The process of acquiring knowledge
through “revelation,” or possession, is called Binu (Beneduce, 1996). Many people
are wary of healers who experience Binu, because they also interact with negative
energies (Beneduce, 1996). As Griaule (1965) asserts, the science of remedies also
deals with the science of poisons. African epistemology is centered on affective
cognition as a way of knowing, and the healers’ process of acquiring knowledge
through the spiritual realm reflects this sentiment. The healers have to rely on
spiritual guidance to direct their use of physical remedies.
In Griaule’s (1965) explanation of the Dogon creation mythology, the pale
fox or jackal, which is the deluded and deceitful son of Amma, God, obtained the gift
of speech through an incestuous act with his sister. Because he gained this speech
he was able to uncover and reveal to diviners the divine design of God (Amma). The
jackal or fox is incomplete because if his transgressions and it constantly in search of
completeness and wholeness. Consequently, the fox reveals to diviners the order of
the universe, and gives them knowledge of the supernatural world.
Method of Treatment
It is unclear who usually comes first in treatment, diviners or healers. It seems
that in traditional healing practiced today, patients will often skip from one healer,
to another, until results are favorable (Beneduce, 1996). According to Beneduce
(1996), diviners are key to the treatment process, for they collect information from
the patients kin about the patients symptoms, and then use this knowledge to come
to a conclusion about what the possible malady could be, using the Dogon’s specific
disorder ideology. The diviner will follow this, by creating prescriptions, such as
42 Imhotep Journal
sacrifices, that will control or quiet the threatening dimension of the illness (Beneduce,
1996). The healer, will work with the patient, and try to treat the patient with herbal
remedies. The fact that the diviner conferences with not only the patient, but the
patients family (living and dead), is very reflective of African axiology. African
axiology is the belief that because everything is interconnected and interdependent,
cooperation and communalism is imperative to human development. Beneduce
(1996) found, that sometimes conceptions of ones mental illness by a community,
has to do with someone not being part of the community, or not relating to elders
in a proper fashion. This lack of cultural alignment with the communal cooperative
ideology of the society is often the source of illness.
The Dogon’s Conception of Illness
According to Beierle (1996), illnesses are accredited to the weathering
of a patient’s nyama, the vital life force. Illnesses can also be the result of other
spiritual forces such as jinns, demons, sorcery, or negative energy (Beneduce, 1996).
Ailments are separated into 12 categories, each with their own prescribed treatments
(Beierle, 1996). For example, Kéké is the word for mental illness, and it is categorized
into hot or cold, depending on the accompanying behavior. Djede, or wind, is the
term used to describe many common ailments, such as smallpox, measles, and
meningitis. Illnesses are often described with words of opposition, such as feminine
or masculine, cold or hot, and wet or dry (Beneduce, 1996). When it is thought
that some supernatural force has caused an illness, a diviner will be appointed to
determine what that force is, through divination, and then prescribes treatments,
such as sacrifices or incantations, to rid the person of that force (Beierle, 1996). The
Dogon conception of illness, although commonly focused on supernatural forces,
also focuses on how one is participating in ones community, and how they are living
their life.
Syncretism of the Dogon’s Traditional Healing, Muslim Healing, and Western
Medicine
The Dogon people have somewhat syncretised some aspects of Muslim
Healing of the Dogon People 43
culture; one of the most commonly practiced religions in the Dogon region. In some
cases the Dogon people will turn to Muslim healers, traditionally named marabout;
specifically if their ailments are not considered to be, sent from God (Beneduce,
1996). Beneduce (1996) states that the marabout usually deals with cases of sterility,
impotence, repeated miscarriages, epilepsy, and insanity. The treatments that they use
display absolute syncretism with the Dogon’s method of treatment; they employ the use
of prescribed sacrifices, vegetable remedies, fumigation, and holy water (Beneduce,
1996). Beneduce (1996) also reports use of stethoscopes and conventional drugs by
some Dogon traditional healers, in the attempt to ‘adapt’ local interpretations of the
illnesses and symptoms to biomedical diagnostic criteria. This syncretism, between
Dogon, Muslim, and western medicine is important to the treatment of the Dogon
people today. Rather than purely implementing western medicine, or Muslim beliefs,
upon the Dogon, attempts have been made to apply modern medicine, to their already
structured healing system, so that treatment is harmonious, and comprehensive, with
the Dogon Worldview. Additionally, an Association of Traditional Therapists was
founded in Bandiagara in 1991 (Beneduce, 1996). This gives the Dogon people, an
accessible and accredited institution in which they can obtain traditional healing.
Conclusion
The traditional healing practices of the Dogon involve the participation
of diviners, who interact with the spiritual/supernatural world, and healers, who
treat ailments through prescriptions of herbal remedies. Treatment often includes
participation of families, and illnesses are often attributed to weakening of ones
spiritual life force. Much syncretism of traditional, Muslim, and Western medicine
has occurred, which has allowed the Dogon people to receive biomedical treatment,
while still incorporating spirituality in the healing process. Dogon traditional healing
emphasizes the alignment, and health, of the mind, body, and soul. Dogon healing is
also deeply reflective of many components of the African Worldview, such as African
cosmology, axiology, and epistemology.
44 Imhotep Journal
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