International Journal of Advancements in Research & Technology, Volume 4, Issue 11, November -2015
ISSN 2278-7763
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An Examination of the Perception and Patronage of Traditional Medicine in Kaduna State,
Nigeria
By
1
1
2
Joshua Silas, 2Prof. M. Mamman 2Prof. J.G Laah and 2Dr. R.O Yusuf
Department of Geography, Federal University Lokoja, Kogi State.
Department of Geography, Ahmadu Bello University, Zaria.
josilas2000@gmail.com
08025749636
ABSTRACT
This paper presents findings on the Perception and Patronage of Traditional Medicine in Kaduna
State Nigeria. The aim of the study is to examine the perception and patronage of traditional
medicine in Kaduna state. Data from the study was derived from the administration of a
structured Questionnaire, Focus group discussion, In-depth interview and data from herbal clinic
records. Data were collected from a questionnaire survey of a sample of 400 respondents of the
study area. Descriptive statistics, the ANOVA, Pearson’s correlation, regression analysis and
satisfaction index were the techniques used to summarize the data and test the hypotheses. On
links between need for diagnosis and patronage of traditional medicine facilities 3.2% patronize
traditional healer for spiritual diagnosis while 2.2% did not. It means this group of persons
patronizes other healthcare facilities for diagnosis. Also, the result shows that 9.5% and 82.2% of
the respondents patronize the traditional healers for diagnosis of psychological and pathological
problems. In addition, respondents with other health problems such as infertility among others
patronize traditional healers for diagnosis. In concise, the result indicates that majority of the
respondents patronize traditional healers for diagnosis of pathological problems.
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Key words: Traditional Medicine, Patronage and Perception
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INTRODUCTION
1.1 Introduction
Traditional medicine has contributed immensely to healthcare delivery system in Nigeria
and particularly Kaduna State. Despite its efficacy, traditional medicine is often used as a last
resort when a variety of reasons do not permit the patient to access modern health care system.
The belief that traditional medicine is ineffective and unscientific still occupies the minds of
some people, even though not as strongly as it once was. Traditional medicine, according to
Buor (2003), is largely patronized by the rural people who constitute a greater proportion of the
population. It is noted that, even in urban areas, traditional medicine is largely patronized by
those in the low income bracket. Studies by Darko, (2009) and Bempah, (2011) have shown
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that traditional medicine has proven to be very potent and effective but its methods of
preparation and application need to be refined. This is because some diseases such as broken
bone, sprain, malaria fever, and so on are better cured using traditional medical practices than
orthodox medical practices, but the mindset of people, especially those in the developed world
toward the orthodox medical practice discourages them from using traditional medicine. On the
other hand, there are misconceptions that Orthodox medicine cannot treat every condition
effectively, and some drugs have other side effects (WHO, 2008).
Mortality and morbidity rate in developing countries is high, especially in Nigeria and
Kaduna State in particular, due to the outbreak of diseases, accidents, maternal complications
and other related ailments and this has a serious implication on the demographic characteristics
of the population. As such people are forced to source for alternative healthcare services to
cater for their healthcare needs, hence the increase in patronage of trado-medical services.
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The healthcare delivery system is a major factor that looks into the search for alternative
or complimentary healthcare delivery system, so as to come up with policies that will integrate
trado-medical services and orthodox medical system to enhance the health and wellbeing of the
people in Kaduna State. This can best be achieved through detailed understanding of the
perception and patronage of traditional medicine in Kaduna State.
Perception in this study has three (3) dimensions:
i.
To see a pathway to improve trado-medical system as a natural resource capital to
healthcare delivery system.
ii.
To sharpen the modern healthcare system through refocusing traditional medicine as it
affects modern healthcare system patronage. That is, looking at how the inadequacy of
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modern healthcare is sustaining the traditional medicine.
iii.
To integrate the two healthcare system for workable policy.
The general perception of the people is that the rural populist patronizes trado-medical
services most, this may not always be the case, due to the belief, knowledge, awareness,
feelings and how people view traditional medicine in the urban areas. As such, despite the
provision of modern healthcare delivery services in the urban areas, the urban populace still
patronizes trado-medical services due to their strong belief in traditional medicine. Indeed, the
people of Kaduna State are strongly attached to their culture and tradition and irrespective of
being in urban or rural area; they still have strong belief in traditional medicine which is a true
reflection of most developing countries.
Kaduna State Economic Empowerment and Development Strategy (KADSEEDS) clearly
highlighted the relationship between poverty and health in Kaduna State.
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According to the 2006 World Bank Poverty Assessment Report, approximately 41% of the
Kaduna State population are poor, and there is a high level of inequality in the distribution of
wealth across the state. Poverty is connected with poor health status and extremely
susceptibility; the poor are far more likely to experience environmental and social conditions
that contribute to poor health and an increase in risk of accident, injury, illness and death. For
some, ill health is a direct cause of poverty, especially so when catastrophic expenditure is
incurred in the event of a health emergency (e.g. such as a road traffic accident or a maternal
complication). The poor experience limited access to professional medical care, facilities and
drugs. In the absence of other options, the poor tend to resort to traditional remedies when
care-seeking, and are therefore prone to receiving sub-standard or ineffective care. Lack of
affordability of healthcare is the main barrier of access to health services in many parts of
Nigeria, closely followed by physical access barriers in some areas (World Bank, 2006 pg. 8).
As illustrated, Kaduna State has 642 health clinics, 89 primary health centres, 1
comprehensive health centre, 12 model primary health centres, 28 secondary care centres
(hospitals), 5 tertiary hospitals, 656 private health facilities and 2500 registered patent
medicine shops. There are also 8 academic establishments and 4 post-basic training
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programmes for human resources training and development for health service. There are1,862
State Government hospital beds in 2005 and reported admissions of between 37,200 and
50,000. There are 160 doctors and 1418 nurses in the State Health Service sector and 56
doctors in the private sector (Vision 2020 Kaduna State, 2010).
In spite of the availability of these medical services, there is acute shortage of medical
doctors, nurses and other health staff especially at primary healthcare level. Poor conditions of
services including inadequate staff housing have made it extremely difficult to retain staff
particularly in rural areas. Despite the circumstances, many health workers are being
imaginative and creative in attempting to provide some measure of health service delivery to
meet the needs of clients. The supply of drugs to facilities is irregular and ineffective. Essential
drug items are out of stock in public hospitals and the PHC clinics are virtually without
Government procured drugs (Vision 2020 Kaduna State, 2010).
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Many States in Nigeria including Kaduna State are currently looking towards either full
or partial privatization of government services. This includes the privatization of hospitals
where goals of financial independence have precluded dispensation of free care and medicine.
Analysis of various State policies related to public health and medical plants usage has
highlighted some important issues (Kaduna State Ministry of Health, 2004). Among them is
the failure to meet basic health conditions due mainly to the following factors: inadequate
decentralization of health services; isolation or inaccessibility of some rural communities; and
persistence of traditional beliefs regarding pathology. This has led to underutilization of
available services in health centres and high cost of services provided by hospitals in relation to
the income of the people particularly the rural population (Kaduna State Ministry of Health,
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2004). At present, all orthodox health services in Kaduna State are under severe economic
constraints and available manpower resources are insufficient to meet the healthcare needs of
the population, (Joshua, 2010). This is especially so in the rural areas that are grossly
underserved. Under these circumstances, it can be expected that traditional healers should be
considered by the population as an alternative to orthodox, which is often inaccessible and an
expensive healthcare system.
In rural areas of Kaduna State, one sometimes travels for several kilometers before
finding the nearest dispensary or pharmacy. In addition, loosing working hours, transport fares
and the high cost of medicine must also be taken into consideration. As a consequence, many
people have started to become more interested in traditional remedies. The inadequacy of
healthcare systems in rural areas forces local people to treat themselves, either by using
medicinal plants or by buying high-cost medicine in the rural markets. In the rural areas people
begin by treating themselves before going to a traditional practitioner or a medical doctor.
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Medicinal plants are used at an early stage of the disease at low cost and conveniently replace
the indiscriminate consumption of drugs without prescription.
This study intends to address the following research questions:
i.
How do people perceive traditional medicine in Kaduna State?
ii.
What has been the nature of patronage of traditional medicine in Kaduna State?
1.2. Study Area
1.2.1 Location
Kaduna State is located on the southern end of the high plains of northern Nigeria,
bounded by parallels of latitude 9002ʹN and 11032ʹN, and extends from the upper River Mariga
on longitude 6015ʹE to 8038ʹE of the Greenwich meridian on the foot slopes of the scarp of Jos
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Plateau (Udo, 1970). The state is divided into three senatorial zones, namely; Kaduna North,
Central and South and it comprises twenty three (23) Local Government Areas, 46 Local
Development Areas (LDAs), and there are 255 political wards (NPC, 2009). Kaduna State
shares its boundary with Katsina State to the North, Niger State and Abuja to the west, Plateau
State to the South and Kano State to the east. The State occupies an area of approximately
45,711.2km2 and had a population of 6,113,503 people with an annual growth rate of 3%
during the 2006 census (FRN, 2010).
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Fig. 1.1: Kaduna State Showing the Study Area
Source: Adapted from Administrative Map of Kaduna State
1.3 Materials and Methods
1.3.1 Reconnaissance Survey
The first phase of the research involved a reconnaissance survey as part of an initial
exploration of how the spatio-temporal variation in the perception and patronage of traditional
medicine in Kaduna State was being experienced, viewed, understood and patronized. The
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content and framework of the questionnaire were evaluated and pre-tested in a group of 30
purposively selected people (10 each) from the three study sites.
The second phase of the reconnaissance survey involved visits to healing centres/points
and people that patronize them. This afforded the opportunity of on-the-spot assessment of
how traditional healers administer treatment to their patients and whether such patients receive
any improvement in the healing process.
1.3.2 Types of Data
The types of data include socio-economic data, place or layout of resident data,
demographic data; cultural data and perceive distance such as distance from the health care
service provision is used.
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1.3.3 Sources of Data
The data that was used for this study were obtained from both primary and secondary
sources. The primary source involves the use of structured questionnaires, in-depth interview,
and Focus Group Discussions (FGDs), while the secondary source involves the use of
textbooks, magazines, journals, articles, gazettes and other relevant materials were used for the
review of related literature.
1.3.3.1 Primary sources
Primary source data are the information obtained through first hand, collated by the
researcher. It involves the use of semi-structured questionnaire, in-depth interview (IDIs), and
Focus Group Discussions (FGDs).
The actual respondents include traditional medical practitioners, patrons of traditional
medicine, community leaders, NGO’s, Institutions and Agencies in Kaduna State. The
respondents were selected at the point of administering traditional medicine. The research
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assistants were at the healing point to administer the questionnaires to willing clients/ patients
on a daily basis until the required sample size was obtained.
The questionnaire is designed to obtain relevant demographic and socio-economic
characteristics of the respondents reflecting ages, occupations, marital status, education,
income, types of accommodation, residence, the guidelines are approved and adopted for the
perception and practice of traditional medicine in Kaduna State, the variation in space and time
of patronage of traditional medicine in the study area, the factors that influence the perception
and patronage of traditional medicine, and the variation in the perception and patronage of
traditional medicine in Kaduna State.
Questionnaire was administered by the research assistants to the respondents and the
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purpose of the questionnaire was to collect factual and/or attitudinal data for measurement. It
was designed to obtain accurate and valid responses regarding the spatio-temporal variation in
the perception and patronage of traditional medicine in Kaduna State, Nigeria.
The Focus Group Discussions (FGDs) is a participatory method which involves bringing
six (6) to twelve (12) people to explore issues related to spatio-temporal variation in the
perception and patronage of traditional medicine in Kaduna State. The respondents that were
targeted include community health workers/officers (CHO), traditional healers, patrons of
traditional medicine and the general public. The discussions were flexible in order to
accommodate unexpected issues that may come up. Six (6) Focus Group Discussions were
conducted, two each in every Local Government Area.
In-depth interviews (IDIs) with key informants, community leaders, parents, traditional
healthcare providers, patrons of traditional medicine, women leaders, non-governmental
organizations (NGOs) and other relevant informants were contacted to gather detailed
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information and to freely explore the knowledge, beliefs, and practices of individuals in the
community concerning the spatio-temporal variation in the perception and patronage of
traditional medicine in the study area. Six (6) in-depth interviews were conducted to enable
proper coverage of the research. The interviews were led by a trained, experienced interviewer
who used prepared interview guide/questions to gather information from these people or group
interview.
1.3.3.2 Secondary Sources
As part of the secondary data, existing official and unofficial statistics from both
national and international publications, including articles, journals, books, conference papers,
theses and dissertations were used. Some of the publications from WHO/UNICEF were used as
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guides. Data from Federal and State Ministries of Health/Planning and the National Bureau of
Statistics (NBS) were required for background information on distribution of healthcare
facilities. Data were also obtained from the National Population Commission (NPC)
publications, analytical reports and other commissioned papers.
In addition, records and documents from Kaduna State health and revenue departments,
general hospitals, NAFDAC centers, dispensaries and clinics were used. Downloaded online
articles and reports of conferences of national and international agencies from several web sites
were used and some of these pieces of information provided answers to several questions in
this research.
1.3.4 Sampling Design and Sample Size
Kaduna State has a population of 6,113,503 (FGN, 2007). It comprises of twenty three
(23) Local Government Areas, grouped into three senatorial districts. Three Local Government
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Areas were selected for the study. The selection of these three LGAs was based on certain
criteria.
One Local Government Area was chosen from each of the three senatorial districts. The
LGA chosen was the one with the highest population in each of the senatorial districts in
Kaduna State. Therefore, the LGAs chosen are Zaria, Igabi and Zangon Kataf.
Table 1: Distribution of LGAs by Senatorial Zones
NORTH
CENTRAL
Zone 1
Zone 2
LGA
POPN
LGA
POPN
SOUTH
Zone 3
LGA
POPN
Ikara
Kubau
Kudan
Lere
Makarfi
Sabongari
Soba
Zaria
Jaba
Jema,a
Kachia
Kagarko
Kaura
Kauru
Sanga
ZangonKataf
155,973
278,202
252,568
239,058
174,626
221,276
151,485
318,991
194,723
280,704
138,956
339,740
146,574
291,358
291,173
406,990
Birningwari
Chikun
Giwa
Igabi
Kaduna
north
Kaduna
South
Kajuru
8
7
Source: National Population Commission, 2009
258,581
372,272
292,384
430,753
364,575
402,731
109,810
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The systematic random sampling was employed to select the wards from each LGA, for
the administration of questionnaire. All the wards in the selected Local Government Areas
were arranged alphabetically and every other third ward was selected as samples for
questionnaire administration. Tables 2 present the details.
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Wards in Igabi LGA
1.Afaka
6.Kerewa
2.Birnin Yero
7.Kwarau
3.Gadan Gaya
8.Riga Chikun
4.Gwaraji
9.Rigasa
5.Igabi
10.Sabon Birni
Wards in ZangonKataf LGA
1.Gidan Jatau
6.Unguwan Gaya
2.Gora
7.Unguwan Rimi
3.Kamuru Ikulu
8.Zaman Dabo
4.Kamanton
9.Zango Urban
5.Madakiya
10.Zonkwa
Wards in Zaria LGA
1.Angwan Fatika
6.Kauran Limanci
2.Angwan Juma
7.Kufena
3.Dambo
8.Kwarbai A
4.Dutsen Abba
9.Kwarbai B
5.Gyallesu
10.Kona
Selected wards in Kaduna
Igabi LGA
ZangonKataf LGA
Gadan Gaya
Kamuru Ikulu
Kerewa,
Unguwan Gaiya
Rigasa
Zango Urban
Zangon Aya
Source: National Population Commission, 2009
12
11.Turunku
12.Zangon Aya
11.Zonzon
11.Tudun Wada
12.Tukurtukur
13.Wuciciri
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Zaria LGA
Dambo,
Kauran Limanci
Kwarbai B
Tukurtukur
Yamane, (1961), sample size of a given population determination formulae is used to
calculate the number of questionnaire to be administered. The formula is as follows:
Finite population (n2) =
Where:
N
1+ N (ei) 2
n= Sample size
ei = Level of precision or Earlier constant (0.05 degree of freedom)
N= Population Size = 1,156,734
(n2) = 1,156,734
1+ 1,156,734(0.05)2
= 1,156,734
2892.835
= 400
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Therefore, the copies of questionnaire administered were 400 distributed as revealed in Table 3
Table 3: Distribution of Questionnaires in the Selected LGA’s
Selected LGA
Population
No. of questionnaires
administered per LGA.
Zaria
406,990
141
Igabi
430,753
149
Zangon-Kataf
318,991
110
Total
1,156,734
400
Source: National Population Commission, 2009 / Field Survey, 2014
The purposive sampling technique was used to administer the questionnaire at the healing
point to willing client on daily basis until the required sample size was obtained. Kerlinger
(1999) describes purposive sampling as being characterized by the use of personal judgment
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and a deliberate attempt to obtain representative samples by including presumable typical areas
or groups in the sample.
1.3.5 Method of Data Analysis
Both descriptive and inferential statistics were used in the analysis. The descriptive
statistical analysis was adopted for summarization of data, tables, percentages, pie chart and
bar chart and to analyze the data collected, relating it to the population of the study area.
1.4
Results and Discussions
1.4.1 Links between need for diagnosis and patronage of a traditional medicine
The information in Table 4 showed that respondents patronized traditional healers for
various health diagnoses. From the Table, 3.2% patronized traditional healers for spiritual
diagnosis, while 2.2% did not. It means this group of persons patronized other healthcare
facilities for diagnosis. Also, the result showed that 9.5% and 82.2% of the respondents
patronized the traditional healers for diagnosis of psychological and pathological problems.
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Table 4: Distribution of Respondent According to Diagnosis and Patronage of Traditional
Medicine
Diagnosis
Spiritual (demonic/witchcraft)
Psychological (fair, jinx,
enemies)
Pathological (diseases)
Others
Total
Source: Field Survey, 2014
Patronage of TM
Yes
No
Freq
%
Freq
13
3.2
9
38
9.5
0
%
2.2
0.0
Freq
22
38
%
5.5
9.5
329
5
385
1.5
0.0
3.8
335
5
400
83.8
1.2
100.0
82.2
1.2
96.2
6
0
15
Total
In addition, respondents with other health problems such as infertility among others patronized
traditional healers for diagnosis. In concise, the result in Table 4 indicates that majority of the
respondents patronize traditional healers for diagnosis of pathological problems.
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1.4.2 Recommended treatment and patronage of a traditional medicine
The information presented in Table 5 showed that different treatments were
recommended to all respondents that visited traditional healers with various health problems.
The result indicated that 86% and 2.8% of the respondents that patronized traditional healers
were recommended to take herbs and spiritual invocation respectively, while charms, incisions
and other treatments were recommended for 3.0%, 2.5% and 2.0% the respondents that
patronized traditional healers respectively.
Table 5: Distribution of Respondents by Recommended treatment and patronage of a
traditional healer
Recommended Treatment
Patronage of TM
Total
Yes
No
Freq
%
Freq
%
Freq
%
344
86.0 14
3.5
358
89.5
Herbs
11
2.8 1
0.2
12
3.0
Spiritual invocation (bori)
12
3.0 0
0.0
12
3.0
Charms
10
2.5 0
0.0
10
2.5
Incisions
8
2.0 0
0.0
8
2.0
Others
385
96.2 15
3.8
400
100.0
Total
Source: Field Survey, 2014
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In concise, a larger number of the people that patronize traditional healers are given different
treatments with herbs being the commonest recommended.
1.4.3 Success of the treatment given and patronage of a traditional medicine
Information on the success of the treatment given to them by traditional healer showed
that a larger number of the respondents (70.8%) alleged that they were permanently cured;
10.8% respondents opined that they were temporary cured, while 13.5% of the respondents were
partially cured of their respective ailments.
Table 6: Distribution of Respondents by Success of the treatment given and patronage of a
traditional healer
Success of the Treatment
Patronage of TM
Total
Yes
No
Freq
%
Freq
%
Freq
%
283
70.8 13
3.2
296
74.0
Permanently cured
43
10.8 1
0.2
44
11.0
Temporary cured
54
13.5 1
0.2
55
13.8
Partially cured
3
0.8 0
0.0
3
0.8
Not cured
2
0.5 0
0.0
2
0.5
Others
385
96.2 15
3.8
400
100.0
Total
Source: Field Survey, 2014
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The result further indicated that only 3 (0.8%) of the respondents were not cured. This therefore
means that out of 400 respondents, only 0.8% of the respondents that patronized traditional
healers were not cured of their ailments. The information gathered from the Table showed that
majority of the people that patronized traditional healers were permanently cured of their
respectively health problems.
1.4.4 Method of admission and patronage of a traditional medicine
The result in Table 7 implied that respondents that patronized traditional healers were
given different methods of admission ranging from outpatient to those admitted for months
depending on the magnitude of the ailment.
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Table 7: Distribution of Respondents by Method of admission and patronage of a
traditional Medicine
Method of admission
Patronage of TM
Total
Yes
No
Freq
%
Freq
%
Freq
%
84.8 14
3.5
353
88.2
Outpatient (treated and left) 339
31
7.8 0
0.0
31
7.8
Admitted for few days
(<1week)
15
3.8 1
0.2
16
4.0
Admitted for months
385
96.2 15
3.8
400
100.0
Total
Source: Field Survey, 2014
The result showed that out of the 400 respondents surveyed, 96.2% patronized traditional
healers, out of which 84.8% were outpatients (those treated and left), and 7.8% were admitted for
few days, while 3.8% of them were admitted for months. The information therefore shows that
majority of people that patronized traditional healers are admitted as outpatients.
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1.4.5 Nature of complications and patronage of a traditional medicine
The result in Table 8 revealed that respondents that patronized traditional healers
complained or reported having different degrees of complications ranging from severe itching to
constant vomiting among others.
Table 8: Distribution of Respondents by Nature of complications and patronage of a
traditional medicine
Nature of Complications
Patronage of TM
Total
Yes
No
Freq
%
Freq
%
Freq
%
6
1.5 0
0.0
6
1.5
No response
145
36.2 5
1.2
150
37.5
Severe itching
69
17.2 4
1.0
73
18.2
Swollen legs
56
14.0 0
0.0
56
14.0
Severe headache
61
15.2 1
0.2
62
15.5
Constant vomiting
48
12.0 5
1.2
53
13.2
Others
385
96.2 15
3.8
400
100.0
Total
Source: Field Survey, 2014
From the result presented, out of the 385 respondents that patronized traditional healers for
treatment, 36.2% of the respondents had severe itching, 17.2% reported having or experiencing
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swollen legs, 14.0% had severe headaches, 15.2% had constant vomiting, while 12.0% of the
remaining respondents had other side effects. In all, severe itching, swollen legs and constant
vomiting are the prominent complications reported.
1.4.6 Method of payment and patronage of a traditional medicine
Table 9 gives vital information on the methods of payment adopted or accepted by
traditional healers. The information revealed that among those that patronized traditional healers,
75.5% paid cash (money) for treatment, 15.2% presented special items, 1.0% paid via labour,
4.2% did not pay any money nor present any special item as treatment was carried out free of
charge, while 1.0% did other things to be treated.
Table 9: Distribution of Respondent by Method of payment and patronage of a traditional
medicine
Method of payment
Patronage of TM
Total
Yes
No
Freq
%
Freq
%
Freq
%
302
75.5 14
3.5
316
79.0
Cash
61
15.2 0
0.0
61
15.2
Present special items
4
1.0 0
0.0
4
1.0
Pay through labour
17
4.2 0
0.0
17
4.2
Free of charge
1
0.2 1
0.2
2
0.5
Others
385
96.2 15
3.8
400
100.0
Total
Source: Field Survey, 2014
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Simply, the information in Table 9 identifies cash as the main method of payment undertaken by
75.5% of the people that patronized traditional healers for varied health problem.
1.4.7 Assessment of the payment and patronage of a traditional medicine
People’s feelings on the payment given to traditional healers for the treatment are
presented in Table 10. The indicated that a greater percentage of the respondents believed the
charges are cheap; 8.2% and 12.8% of the respondents were of the opinion that the payment is
expensive and moderate respectively, while only 0.5% believed it is very expensive.
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International Journal of Advancements in Research & Technology, Volume 4, Issue 11, November -2015
ISSN 2278-7763
Table 10: Distribution of Respondents by Assessment of the
traditional medicine
Assessment of the payment
Patronage of TM
Yes
No
Freq
%
Freq %
297
74.2 15
3.8
Cheap
33
8.2
0
0.0
Expensive
51
12.8 0
0.0
Moderate
2
0.5
0
0.0
Very expensive
2
0.5
0
0.0
Others
385
96.2 15
3.8
Total
Source: Field Survey, 2014
18
payment and patronage of a
Total
Freq
312
33
55
3
2
400
%
78.0
8.2
13.8
0.8
0.5
100.0
The pattern that emerges from the Table clearly indicates that people that patronized the
traditional healers have the feelings that the treatment cost is cheap. This perhaps could be one of
the reasons for the high patronage of traditional healthcare facilities in the area.
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1.5 CONCLUSION
From the research findings, it became obvious that perception and patronage of
traditional medicine plays a dominant role to determine how people see’s traditional medicine
in terms of their perception in the types of diseases infected and cost of treatment for such
ailments. Furthermore, their perception on the level of satisfaction is also paramount as some
are satisfy with the level of patronage while others are dissatisfied. The potential of traditional
medicine in treating diseases was acknowledged by patrons and practitioners of traditional
medicine. As such, traditional medicine undoubtedly occupies so much space in the healthcare
delivery system in the country.
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International Journal of Advancements in Research & Technology, Volume 4, Issue 11, November -2015
ISSN 2278-7763
19
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