2005). In their training, they are taught to communicate with deities and spirits, and
gain comprehensive knowledge of the uses of plants for medicinal purposes (Abel &
Busia, 2005). Also, many men and women learn to be herbalists through instruction
handed out to them by their parents or close relatives.
Although many traditional healers take a strictly spiritual approach, there
are healers that work with plants and animals. The spiritually based healers include
diviners, shrine devotees, and faith healers. The less spiritually based healers include
herbalists, bonesetters, and traditional birth attendants (Abel & Busia, 2005). In a
study conducted in 1985 in an urban environment to determine the types of healers
present, seventy-three percent were herbalists, and twenty-five percent were faith-
healers (Anyinam, 1987). The practices that healers engage in aim to cure both
physical ailments and spiritual or psychological ailments. The ways in which both
types of illnesses are treated differ, but any type of traditional healing among the
Akan emerges from their culture and belief system.
Faith Healing and Herbalist Healing
Many Akan know of herbal remedies they can prepare and administer in their own
homes. If someone goes to consult an herbalist about a particular bodily ailment
instead, the herbalist will attempt to prescribe whichever treatment they see fit to
cure the affliction. In attempting to provide care, “[the herbalist] may strengthen
the patient’s spiritual resistance by applying protective medicines to guard against
attacks by witches and ghosts and other evil spirits, and will purify him from any
spiritual ‘dirt’ with which he may have had contact” (Minkus, 1980, pg. 190). If it is
determined that it is not an issue that can be cured using tangible remedies, someone
could then possibly consult a priest, or faith healer, as “all medical attempts to cure
the illness will prove futile if the precipitating spiritual cause is not first dealt with
and the patient released from the misfortune that is threatening” (Minkus, 1980,
pg. 191). He will do what is necessary to cure the malady that plagues the person’s
self and spirit, which is to mend the appropriate aspects of the spirit, depending on
the prognosis. Regardless of the method of treatment, there is always a connection
48 Imhotep Journal
to a deity or spiritual force. Even herbalists, prior to attempting to diagnose and
administer treatment, will pour libation, or an offering, asking that deities bless his
efforts (Minkus, 1980).
The spiritual healing withstanding, many traditional healers utilize plants, leaves,
stems, roots, barks, seeds etc. to treat more concrete diseases definable in a Western
sense, such as hypertension or diabetes. Many treatments can be additions to regular
diet. For example, “the fruit of Tetrapleura tetraplera was put into soup (a thick sauce
with meat/fish and fufu), or the fruit pulp was scraped and ground into a powder. The
powder would be left to stand in boiling water for about 30 minutes, and then the
extract could be used” (Abel & Busia, 2005, pg. 119). This dietary supplement helps
to cure hypertension. Some herbal treatments contain plants of European origin, such
as mistletoe, garlic, hawthorne, and dandelion (Abel & Busia, 2005). The use of these
plants and herbal remedies does not go without modern scientific validation. Tests
have been conducted on various fruits and plants, revealing them to have positive
effects on the target areas that the traditional healers prescribe them for.
In Conjunction with Western Medicine
Approximately 73% of the population of Ghana today has depended on
traditional medicine at one time or another for their primary health care needs
(Abel & Busia, 2005). The amount of money charged for this type of healing is not
insubstantial, which would then counter the viewpoint that this medicine is utilized
as a cheaper alternative to more modern forms of medicine. This instead asserts that
these practices are upheld because of tradition and the support of the culture. Many
of these people still believe in the power of traditional healing, and continue the
tradition of using these methods because of their beliefs. Their beliefs are connected
to the method of healing body, mind and spirit and maintaining harmony and balance
amongst the three. Other studies have shown that the amount of herbalists has been
steadily decreasing as a result of the failure to pass down necessary information and
knowledge from older to newer generations. Because of the wide-ranging influence
on older societies by Western civilization, being an herbalist generally does not
Healing of the Akan People 49
provide a solid amount of income to support a typical lifestyle in this newly changing
world. These practices are slowly dying out because of the pressures on potential new
recruits to change and adapt to Western society (Anyinam, 1987). Overall, modern
influences and the injection of individualism into this preexisting culture have, one
could argue, affected it adversely.
Conclusion
In modern times, traditional Akan healing practices are still prevalent
in Ghana. The rich origins and strong spiritual beliefs of this ethnic group have
sustained these practices into the 21st century, conflicting with a new world of
sometimes differing medicinal truths. The use of plants and animals to treat disease
may be incorrectly regarded as primitive, but these methods yield results and prove
to be powerful within the Akan community. Their ideology and worldview help to
define their way of life and contribute to their traditional healing practices, which are
essential to a diverse and tolerant world. There are different worldviews across the
globe, and they are all legitimate in their own respects.
Works Cited
Abel, C. & Busia, K. (2005). An exploratory ethnobotanical study of the practice
of herbal medicine by the Akan peoples of Ghana. Alternative Medicine
Review. 10 (2). 112-122.
Anyinam, C. (1987). Traditional medical practice in contemporary Ghana: A dying
or growing “profession”?. Canadian Journal of African Studies. 21 (3). 315-
336.
Minkus, H.K. (1980). The concept of spirit in Akwapim Akan philosophy. Africa:
Journal of the International African Institute. 50 (2). 182-192.
World Health Organization. (1995). Traditional health practitioners as primary
50 Imhotep Journal
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