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Healing of the Dogon People 45
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Imhotep Journal, Volume 7, May 2010
Traditional Healing of the Akan People
By Joshua Jalil
Modern medicine, as it is known today, has emerged as the primary form of
healing and treatment for ailments of the body and mind. Prior to all of the Western
world’s inventions with regard to medicine, different civilizations and cultures
devised and practiced their own healing methods based on their own worldviews.
The Akan people of Western Africa are no exception. For years they have practiced
their own methods of treatment, which, among other things, utilize plants and
natural substances. Primarily located in Ghana, the Akan people are “considered
to be one of the most traditionally well-cultured, indigenous inhabitants of Africa
with an established social system” (Abel & Busia, 2005, p. 113). Akan cosmology,
which is a particular people’s understanding of the order of the universe, does not
make a strong distinction between the physical world and the metaphysical world.
This interpretation of the nature of the world around them influences many aspects
of their society and culture, including their healing practices. In the Akan belief
system, personal health is contingent on many spiritual or “intangible” conditions.
The remedies for illnesses concern not only patients’ bodies, but facets of their minds
and spirits as well. The many dimensions of the spirit and its well-being influence
each other and are codependent, so the study of the healing practices of the Akan are
relevant not only to their medicinal treatments, but to the study of their beliefs as well.
Their traditional healing practices incorporate spiritual and material techniques.
Akan Worldview
According to Akan ontology, or a particular people’s understanding of the essential
nature of beingness, the human being is made up of many components, the center-
most component is the okra, or soul. Another element is the sunsum, which is the
46 Imhotep Journal
personality spirit representing an individual’s character. There is also the ntoro,
representing the spiritual essence from the father, which consists of inherited personal
characteristics. In Akan ontology, all that exists is endowed with spiritual substance
(Minkus, 1980). Congruous with these beliefs, Akan medicine may aim to cure and
harmonize these aspects of the spirit when they are adversely affected. Akan “Health”
is not only thought of as the condition of the physical body, but also as health of the
mind and spirit. It is an all-encompassing balance that incorporates the physical,
spiritual, social, and natural (Abel & Busia, 2005). It calls for living in harmony
with one’s neighbors, with the environment, and with oneself. Consequently, illness
is conceived as a deviation from this natural balance. The Akan word for illness is
yadee, where “ya” means pain and “adee” means painful thing (Abel & Busia, 2005).
Harm can be physical, psychological, emotional, spiritual, social, or environmental.
Natural occurrences and supernatural forces can cause harm. These beliefs guide the
Akan through their lives, and shape many aspects of their lifestyle.
Traditional Healers
The World Health Organization defines a traditional medical practitioner as a person
who is recognized by the community where he or she lives as someone competent
to provide health care by using plant, animal and mineral substances and other
methods based on social, cultural and religious practices. (WHO, 1995) There are
many different accounts of the training and origins of different traditional healers in
Ghana. Emmanuel Evans-Anfom, a doctor in Ghana, observed that these traditional
medicine practitioners acquired their knowledge through instruction, dreams and
visions, and a voice heard in the bush (Abel & Busia, 2005). Dr. Oku Ampofo, states
that herbalists undergo a period of being under the eye of an experienced herbalist
for up to 10 years, and that these trainees are chosen because they have an interest
in healing (Abel & Busia, 2005). According to Dr. Twumasi of Ghana, a traditional
Akan healer takes three years to fully train. They first realize their professional
destiny through spiritual possession or the hearing of voices. Men and women are
trained separately, and live in the house of their respective trainer (Abel & Busia,
Healing of the Akan People 47