JOURNAL OF HEALTH, EDUCATION AND SPORTS SCIENCE (JOHESS)
ISSN:0795-2120
VOLUME 6 NUMBER 1
A PUBLICATION OF THE DEPARTMENT OF PHYSICAL AND HEALTH
EDUCATION UNIVERSITY OF MAIDUGURI, NIGERIA
2007
JOURNAL OF HEALTH, EDUCATION AND SPORTS SCIENCE (JOHESS)
VOL. 6 NUMBER 1, JUNE, 2007
ISSN 0795-2120
Journal of the Department of Physical and Health Education, University
of Maiduguri
JOURNAL OF HEALTH, EDUCATION AND SPORTS SCIENCE (JOHESS)
Published by the Department of Physical and Health Education
University of Maiduguri
PMB 1069 Maiduguri
Nigeria
Journal of Health, Education and Sports Science
Typeset by:
IMPAQ COMPUTER SERVICES
Liman Ciroma Drive
Opposite SSTH Car Park
University of Maiduguri
ISSN 0795-2120
EDITORIAL BOARD
Editor-in-Chief
Nebath Tanglang, Ph.D.
Managing Editor
Ibrahim A. Njodi, Ph.D.
Editors
Prof. Mohammed W.U. Gaya, Ph.D.
Prof. Amina Kaidal, Ph.D.
Stephen S. Hamafyelto, Ph.D.
Arimiyau A. Sanusi, Ph.D.
David W. Bwala
1
Editorial Advisory Board
Prof. B.S. Mshelia
Department of Physical and Health Education
University of Maiduguri, Maiduguri.
Prof. O. Enyinkwola
Physiology Department
College of Medical Science
University of Maiduguri, Maiduguri.
Prof. P.F.C. Carew
Department of Education
University of Maiduguri, Maiduguri.
Prof. B.A. Omotara
Department of Community Medicine
University of Maiduguri Teaching Hospital
Prof. F.A. Amuchie
Department of Health and Physical Education
University of Nigeria, Nsukka.
Prof. Y. Awosika
Department of Health Education and Human Kinetics
University of Ibadan, Ibadan.
Prof. M.A. Chado
Department of Physical and Health Education
Ahmadu Bello University, Zaria.
Prof. D.I. Musa
Department of Physical and Health Education
Benue State University.
2
GUIDELINES FOR SUBMITTING PAPERS TO JOURNAL OF HEALTH,
EDUCATION AND SPORTS SCIENCE (JOHESS)
Journal of Health, Education and Sports Science (JOHESS) is a multi-disciplinary
journal published by the Department of Physical and Health Education, University
of Maiduguri. The Editorial Board accepts and publishes scholarly papers across a
wide range of health education, physical education and science related topics in
the following areas:
i.
Theories of disease causation,
ii.
Health illness behaviour,
iii.
Health teaching and healthcare,
iv.
Environmental health,
v.
Reproductive health,
vi.
Maternal and child health,
vii.
Exercise and sports science,
viii.
Biomechanics of sports,
ix.
Sports medicine,
x.
Drugs and sports,
xi.
Environment and sports,
xii.
Psychological aspects of sports,
xiii.
Sociological aspects of sports,
xiv.
Sports management/administration,
xv.
Media and sports,
xvi.
Legal implication of sports and physical exercise,
xvii.
General education,
xviii.
Social sciences,
xix.
General medicine, etc.
The following are guidelines for submitting papers:
i.
Papers should be written in accordance with the last APA format.
3
ii.
Abstract should not be more than 150 words.
iii.
Papers should be typed double-space, on one side of A4 papers
iv.
Three copies of the paper should be submitted.
Manuscripts should be accompanied with a non-refundable handling and
assessment fee of one thousand Naira (1,000.00) in cash or bank draft,
payable to the Editor-in-Chief, Journal of Health, Education and Sports
Science. Papers are received throughout the year for publication in
subsequent volumes of the journals.
Editor-in-Chief
TABLE OF CONTENTS
Editorial Board
Guidelines for submitting papers
Table of contents
List o contributors
Editorial
Health, Physical Education, Recreation, Sports and Dance Programme as
Predictors of Quality of Life among Undergraduate Students of Bayero
University, Kano –
Musa Garba Yakasai
Maternal Education and the Health and Caring Practices of Women of ChildBearing age in Borno State, Nigeria –
Ibrahim A. Njodi & Hadiza Isa Bazza
Assessment of Sanitary Facilities in Secondary Schools in Katakum
Educational Zone of Bauchi State –
Abduallhi Mohammed Isyaku & Mohammed K. Gana
Practice and Efficacy of Alternative Medicine in Nigeria –
Shehu, Raheem Adaramaja & mallam Sheshi, Baba
Nutrition, Aerobic Exercise and Psychological Strategies in the Management of
People Living with HIV/AIDS –
Baba Nduna Gurama & Augustine Ayuba Gagare
4
Personal Hygiene and Sanitation Practices in Rural Communities of Borno
State, Nigeria –
Nwaiwu, N.W. & Okuofu, C.A.
Duration of Breastfeeding and Baby’s Illness Status in Kaduna State –
Esther E. Adamu & Kankanala Venkateswarlu
Psycho-Biological Determinants
Administration: An Overview -
of
Female
Leadership
in
Sports
Kambayari, Apagu
The Role of ICT in the Sports Delivery Systems in Achieving the Millennium
Development Goals (MDGs) –
Lawal Ibrahim Yazid
Relevance of the Humanistic Coach to Excellent Athletic Performance at the
Nigeria Colleges of Education Games –
M.G. Yakasai & O.O. Oyerinde
Content Analysis of Print Media Coverage of Selected Sports and its
Implication for Sports Development in Nigeria (1998 – 2002) –
Lawal Ibrahim Yazid
Adult Learners’ Performance in Non-formal Education Programmes in Borno
State and Yobe States, Nigeria –
Mohammed Shettima Ladurma & Hadiza Isa Bazza
Knowledge of Contraceptives among Students in Colleges of Education in
Borno State –
Ibrahim M. Mbitsa & Ibrahim A. Njodi
Carbohydrate, Fat, Lipoid and Lipoprotein Adaptations to Exercise: An
Overview –
A. Balami; S.A. Tijjani & V. Dashe
Public
Health
and
the
Trace
Elements:
Copper
(Cu), Chromium (Cr) and Cobalt (Co) in Roadside Dust in Maiduguri
Metropolis –
V.O. Ogubguajah; S.T. Garba & Ayuba Samail
Influence of Gender on the Per cent Body Fat of Preadolescent, Adolescent
and Adult Students in Borno State –
A. Balami, Sumayya A. Tijjani & V. Dashe
5
Evaluation of Classroom and Hostel Facilities in Secondary Schools in Bauchi
South Educational Zone of Bauchi State –
Ahmed Alhaji Azare & Abdullahi Mohammed Isyaku
Vaccine Development Against Malaria: Implication for Public Health Workers –
Usman Mohammed Isah & kabiru Baraya Aliyu
CONTRIBUTORS
Musa Garba Yakasai, Ph.D.
Department of Physical and Health Education, Bayero University, Kano.
Njodi, I.A. Ph.D.
Department of Physical and Health Education, University of Maiduguri,
Maiduguri.
Hadiza Isa Bazza, Ph.D.
Department of Education, University of Maiduguri, Maiduguri.
Abdullahi Mohammed Isyaku
College of Education, Azare, Bauchi State.
Mohammed K. Gana
Department of Physical and Health Education, University of Maiduguri,
Maiduguri.
Shehu, Raheem Adaramaja
Department of Physical and Health Education, Faculty of Education, University
of Ilorin.
Mallam Sheshi, Baba
Department of Physical and Health Education, Faculty of Education, Bayero
University, Kano.
Baba Nduna Gurama
Department of Physical and Health Education, University of Maiduguri,
Maiduguri.
Augustine Ayuba Gagare
Department of Physical and Health Education, University of Maiduguri,
Maiduguri.
Nwaiwu, N.E.
6
Department of Civil and Water Resources Engineering, University of
Maiduguri, Maiduguri.
Okuofu, C.A.
Department of Water Resources and Environmental Engineering, Ahmadu
Bello University, Zaria.
Esther Ejura Adamu, Ph.D.
Department of Voc. & Tech. Edcuation, Ahmadu Bello University, Zaria.
Kankanala, Venkateswarlu
Department of Physical and Health Education, Ahmadu Bello University,Zaria.
Kambayari Apagu
Department of Physical and Health Education, FCT College of Education,
Zuba, Garki Abuja.
Lawal Ibrahim Yazid, Ph.D.
Department of Physical and Health Education, Bayero University, Kano.
M.G. Yakasai, Ph.D
Department of Physical and Health Education, Bayero University, Kano.
O.O. Oyerinde, Ph.D.
Department of Physical and Health Education, University of Ilorin.
Mohammed Shettima Ladurma, Ph.D.
Department of Continuing Education and Extension Services, University of
Maiduguri, Maiduguri.
Ibrahim M. Mbitsa.
Department of Physical and Health Education College of Education, Waka-Biu.
A.Balami, Ph.D.
Department of Physical and Health Education, University of Maiduguri,
Maiduguri.
S.A. Tijjani
Department of Physical and Health Education, University of Maiduguri,
Maiduguri.
V. Dashe
Department of Physical and Health Education, Ahmadu Bello University, Zaria.
7
V.O. Ogubguajah
Department of Chemistry, Faculty of Science, University of Maiduguri,
Maiduguri.
S.T. Garba
Department of Chemistry, Faculty of Science, University of Maiduguri,
Maiduguri.
Ayuba Samali
Department of Science and Technology Promotion, Federal Ministry of
Science and Technology, 5th Floor 3, Federal Secretariat, Abuja.
Sumayya Abdulkarim Tijjani
Department of Physical and Health Education, University of Maiduguri,
Maiduguri.
Ahmed Alhaji Azare
College of Education, Azare, Bauchi State.
Abdullahi Mohammed Isyaku
College of Education, Azare, Bauchi State.
Usman Mohammed Isah
Department of Integrated Science, College of Education, Azare, Bauchi State.
Kabiru Baraya Aliyu
Department of Chemistry, College of Education, Azare, Bauchi State.
EDITORIAL
This journal will interest all who recognize that human development is a
far wider concept than what is usually seen within the scope of education
practice. If disadvantaged and underserved persons in every part of the globe
are to enjoy the benefits of good living, it is essential for every man or
woman to think education in order to recognise health implication in almost
every facet of daily life and take the right kinds of action, both for combating
health problems and helping themselves and their neighbours towards
healthier ways of living.
8
Health, education and sport science lend themselves to a wide range of
interpretations. These areas are, in essence, social and political actions for
good living. They seek to empower people with a knowledge and
understanding of health and to create conditions conducive, including sports
participation, to the pursuit of healthy life styles. But bringing this simple
message to all humanity calls for a collaborative efforts of understanding, will
and information sharing on the part of all concerned.
This journal envisages that it is never too early nor late to learn and share
the message of good healthy, education and sporting activities. It is in this
context that a multi-disciplinary approach was conceived for this edition. The
articles in this edition, like its predecessors, are sound evidence that
approaches and activities that promote good health and general well-being of
individuals and the environment are better understood through interdisciplinary analysis of events.
The JOHESS will help you keep abreast of all prevailing theoretical,
philosophical and methodological approaches in each of the contributing
subject areas with the exchange of leading-edge ideas and insights relevant
to all sectors of our lives. Explore the practice and theory of health education
world-wide, gain insights into the effective management of the sorts process,
obtain insights into the perceptions and opinions of quality in health
education and sports sciences and explore the future of our fields of study.
9
PRACTICE AND EFFICACY OF ALTERNATIVE MEDICINE IN NIGERIA
BY
SHEHU, RAHEEM ADARAMAJA, Ph.D
Department of Physical and Health Education,
Faculty of Education, University Ilorin.
&
MALLAM SHESHI, BABA
Department of Physical and Health Education,
Faculty of Education, Bayero University, Kano
ABSTRACT
Alternative medical practice has come to stay in Nigerian health care system.
The practitioners are found in both rural and urban areas, varying from the
sales of herbs to spiritual healing, and offering sacrifices of all kinds to
appease the good, ancestors or the evil spirit with the aim of healing or
preventing diseases. Most traditional medical practitioners in urban areas are
registered or licensed and now have their own professional body the Nigerian
Alternative Medical Association (NAMA). This body is similar to the Nigerian
Medical Association (NMA) in the dispensation of health care services in
Nigeria. Some hospitals in Nigeria already combine both systems, with
minimal input from traditional medicine. Time delay, cost of services, political
factor, fake drugs and unfriendly attitude of modern medical practitioners
were identified as factors that influenced people’s choice of alternative
medicine in Nigeria. The paper also discussed some of the strengths and
weaknesses of traditional medicine in Nigeria. The authors gave some
recommendations in an attempt to improve the practice of alternative medical
practice within the context of Nigerian health care system. That government
should, as a matter of urgency, regulate the activities of the traditional
medical practitioners through creating a different department within the
Ministry of Health which will monitor and discipline any of them whose
practice or activities is inimical to his/her occupational ethics, among others.
10
Introduction
Traditional medical practitioners are found in most societies and they are
often part of the local community, traditions, and continue to have high social
standing in many places, exerting considerable influence on local health
practices. With the support of the formal health system, the traditional or
indigenous medical practitioners can become important allies in organizing
efforts to improve the health of the community. The ultimate aim of any medical
service is to reduce mortality and morbidity; preventive and curative measure in
any community are essential toward achieving this goal. For the purpose of
clarification and understanding, alternative medicine here refers to traditional or
indigenous medicine.
Sofowora (1982), define traditional or alternative medicine as the total
combination of knowledge and practice, whether explicable or not used in
diagnosing preventing or eliminating physical, mental or social disease and which
may rely exclusively on past experience and observation handed down from
generation to generation, verbally or in writing. The providers of these services
in the community are referred to as traditional or traditional medical practitioners
or indigenous doctors. They can be described as persons who are recognized by
the community in which he lives as competent to provide health care by using
plants, animals, and mineral substances and certain other methods. These
methods are based on social, cultural and religious background as well as on the
knowledge, attitudes and beliefs that are prevalent in the community regarding
11
physical, mental and social well-being and the causes of diseases and disability
(Sofowora, 1982).
Traditional medicine, it goes without saying, antedates western medicine
and has for centuries been intertwined with African cosmology and culture in
which the concept of disease is all encompassing. In general terms, diseases are
explain in religio-moral terms through which affliction is regarded as breaches
against these religious and culture mores (Mbiti, 1969; Williams, 1973).
Traditional therapy includes treatment as well as purification, sacrifice and other
religious rituals (Twumasi, 1975). Thus, unlike western biomedicine, African
medicine makes little distinction between body, mind and spirit, in curing the
whole person is treated including the social and spiritual milieu deemed
necessary for total health (Green, 1980).
Generally the organization and indeed, the institution of traditional
medicine, was people centered and reflected their needs. The system centered
around individual practitioners and their client on the basis of mutual
convenience rather than rationalization
of work. In this case, the modes of
payment were all negotiate and work out (Pearce, 1980). In psychiatric
treatment in Yoruba land, for example, the patient was either ‘’brought’’ to the
therapist or the latter was ‘’implored to come’’ to the formers sickbed (Osborne
1969; Uyanga, 1979).
Traditional medicine, like the western medicine aimed at healing or
preventing diseases. In this respect, both typed of medicine have the same
12
objective but they differ in their concept of the cause of diseases, their approach
to healing, as well as in the healing method used. The basic concept of western
medicine centres round the results of experiments and the disease is regarded as
caused
by
physiological
agents
including
micro-organisms
and
noxious
substances in food and environment. The traditional medicine however,
considers men as an integral somatic and extra material entity and many
development counties still accepts the fact that disease can be due to
supernatural cause arising from the displeasure of ancestral gods, evil spirits,
witchcraft, effect of spirit possession or the intrusion of an object into the body.
It is a system which places greater emphasis on the psychological cause of
disease than does orthodox medicine (Sofowora, 1982).
Traditional medicine is often part of culture of the people that uses it, and
as a result, it is closely linked to beliefs. WHO (1979) observed that in African
region, traditional medicine has become part of the people culture even though
this form of medicine is not as well organized as modern medicine. Traditional
medical practitioner in our communities include herbalist, bonesetters, village
midwives or tradition birth attendants, traditional psychiatrist, spiritual healers,
diviners(Yoruba-Babalawo; Hausa-Boki and Yan-bor, Nupe-Bochi etc), prayer
men and other specialists. As part of the recognition give to African traditional
medicine, the world Health organization (1979) observed that many counties in
Africa now have a division, department or taskforce on tradition medicine,
13
usually attached to their ministries of Health and similar bodies also exist at state
or local government level.
The practice of Tradition in Nigeria
The practice of traditional healing has been under serious attack since
colonialism. For the colonists, it was not only unscientific but primitive (Osborne,
1969). There was also accusations of exploitation and unethical conduct. The
Sopona cult, he |Yoruba small pox specialists, was for example, accused of
infecting people with scabs from victims to increase clientele and economic
opportunities (Osborne, 1969). This was because the Sopona cultist inherited all
properties of deceased clients.
The attitude of the Nigeria elite (who invariably formulate and implement
health policies) towards traditional medicines is characterized by ambivalence at
best, and hostility at worst (Alubo, 1995). Irrespective of this obvious hostility
and the apparent government ambivalence, traditional medicine has continued to
exist. As matter of fact, many traditional practitioners are now found in urban
areas where they compare for clientele with public medicine enterprises with
public medical enterprises and other practitioners of western biomedicine. Most
traditional healers in urban areas of Nigeria are registered or licensed and now
have their own ‘’professional’’ body, the Nigeria Alternative Medical Association
(NAMA) through this association, they are demanding integration with western
biomedicine. Some hospital in Nigeria already combine both, albeit minimal input
from traditional medicine (Alubo, 1995).
14
Lasker (1987) classified the following as methods or form of traditional or
alternative medicine; herbal medicine, diviners spiritual haling and marabous
(Muslem).
Herbal medicine: This may be define as popular stock or knowledge about
medicinal properties of herbs and roots as treatment for common remedies and
other diseases in the society, which had been handed down from generation to
generation (Alubo 1983).
In Nigeria, knowledge of, and what herbs or roots to
utilize for what conditions are learnt from elders, who have themselves acquired
this knowledge from past generation. Today, the sale of herbs and roots deemed
to have medicinal properties is now commonplace in the urban centres. To be
sure, for some people this sale of roots and herbs is a means of livelihood, if not
also a professional activity.
Diviners (Babalawo in Yoruba, Boki and Yan-Bor in Hausa, Bochi in Nupe).
This refers to those who are able to detect and counteract the work of sorcerers
(Lasker 1987). When a person dies of sorcery, the death is often explained as
the power of the bewitcher deing greater than that of the diviner. Saadu (1986)
described the diviners as spirit possessing cult with its origin from ancient times,
they apparently have the ability to reason with them and request them to
intervene on the patient’s behalf. In most communities, individuals with one
mystery or the other walk to the diviners for consultations and possible solution
to their problems. The role of diviner continue to be very important one for
locating the malevolent person, and using a variety of ritual for counteracting
15
his/her power. If the source of illness is found to be supernatural force, such as
gods or ancestors, the patients is advised to offer sacrifices, which will appease
the gods, ancestors or the evil spirit. It may also require confession of sins.
Spiritual Healing: This source of therapy is related to the activities of
Pentecostal churches, some of them who claimed to treat disease through laying
–on of hands, holy water and prayers, spiritual-healing is the most recent
alternative medical option in Nigeria. Mostly those who profess, and believe in
the Christian faith utilized this source. Spiritual healing takes place during openair rellies and crusades, both of which have become regular evangelization
activities in Nigeria. Sometimes, these crusades are advertised in the mass
medial as opportunities for the blind to see., the lame to walk and devils to be
exorcised (Alubo 1995). There are no formal charges for spiritual healing,
instead, clients are urged to give sacrifices, donations and offerings to ‘God’ in
appreciation.
The Marabouts: (Mallams or Moslems). The Moslems or Mallams are often
thoughts that they have special powers: this tradition predates European rule.
Mallams are those Moslem who have the greatest power to seek out the cause of
a variety of social and financial as well as medical problems and to find their
solutions. They also provide amulets and other charms to protect one against
future dangers. In Nigeria, the work of mallams are based to some extent on
Islamic medical traditional, but today’s Mallams provides a wide rang of services
and are consulted by non-moslems as well as Moslem (Lasker 1987).
16
Factors Influencing the Practice of Alternative Medicine in
Nigeria.
The following are some of the factors influencing the choice
of alternative or traditional medicine in Nigeria. This includes
time delay, cost, political forces, communication, and fake drugs.
Time Delay: In the western or orthodox medicine, when a service is
present, it may be inadequate or so swamped wit patients that long
queues of people must wait for hours to be seen by the doctor(s). The
time delay even in a case of emergency in obtaining western medical
services are often severe, also one’s place of residence is very important in
facilitating access. Once having found a traditional healer, the problems of
long queues is less relevant for African traditional medicine than western
medical centers. This problem had led people to patronise the traditional
medical providers whose services are less procedure.
Cost: Most forms of traditional healing involve some payment, either in
cash or in kind.
This makes the traditional medicine more attractive
(Lasker, 1987). Individual with greater financial means are not only better
able to pay for treatment, but they are also more likely to undertake travel
to distant specialist(s), than western medical practitioner(s) who charge
large sums of money. Chen (1981) observed that cost of medical care is
an important factor influencing the choice of system medical care. In
developing where the bulk of people lives in rural areas with low economic
status, the cost of modern medicine is usually beyond their means,
consequently, people often have to depend upon alternative (traditional)
medical care which is within their geographical and economic reach.
Political Force: The western medical care mostly provided by the
government are located very unequally throughout the country because
they are used to promote economic growth and score political point and
17
stability rather than equalized health care. Even during colonial period,
health resources were distributed to promote their goal of economic
expansion and pacification. The result of these policies is a distribution of
services which are highly uneven and whose availability varies from
different groups in the society. This has made people to patronize the
traditional medicine which is available on a large scale in both rural and
urban centers.
Communication: Communication is a barrier in seeking help from both
African healers and western medical practitioners. The great varieties of
linguistic groups limit the accessibility of some healers to those who speak
the same language or can bring interpreter(s) (Lasker, 1987, Talla, 1986).
The frequent complaint about communication with western medical
personnel comprises two aspects: the unfriendliness of personnel to those
seeking services and difficulties in mutual understanding due to differences
of language and culture. The most common complaint is related to the
generally rule and unfriendly manner in which many personnel dispensed
their services. African traditional medical services. African traditional
medical providers have been noted for their less social distance and
improve human relation when compared with orthodox medical personnel.
Fake Drugs: The issue of fake drugs in western medicine has also
contributed a lot, for people to patronise the traditional medicine. It is
common these days to buy a capsule and discover that it is parked full of
white chalk dust. Also, the manufacturers of orthodox medicine, who are
only after profit but not health of consumers have now result to reduce the
chemical composition of drug, so that they can use small quantity
pharmaceutical chemical to produce large quantity of drugs that are fake.
These have made people to patronise the traditional African medicine.
18
Strengths of Alternative Medicine in Nigeria
1.
Alternative medicine is cheaper than modern medicine. The cost
of the orthodox medicine is increased by modern health
technology, which in many cases is inappropriate, or irrelevant to
the immediate needs of the people, while in traditional medicine,
the herbs can be source locally within the community.
2.
Traditional medicine enjoys wider acceptability among the people
of developing countries than does modern medicine. This could
be due partly to the inaccessibility to modern medicine, but the
major contributory factor is the fact that traditional medicine
blends readily into the socio-cultural life of the people in whose
culture is deeply rooted (Lasker 1987; Sofowora, 1982; Chen,
1981).
3.
The traditional medical practitioners could serve as additional
source of health manpower in developing countries, this is
especially so, if they could be retrained especially in simple
hygiene, health education, nutrition, environmental health,
general modern health concepts e.t.c.
4.
Traditional medicine is more accessible to most of the population
in the third world. Sofowora (1982) reported that 60-85 percent
of the population in every developing countries has to rely on
traditional form of medicine, this is mainly because of shortage of
hospitals and health centers, as well as medical and paramedical
staff needed for modern health care.
5.
In order to consult an orthodox doctor, the patient often has to
undergo registration, long queues to see doctor and conduct
laboratory tests, which are time wasting. But in the tradition
19
medicine, the patient has ready access to the doctor who devotes
his undivided attention to his patient(s).
Weaknesses of Alternative Medicine in Nigeria
1.
The criticism that practitioners of traditional medicine are not
hygienic in their method is true. Both the traditional practitioner’s
clinic and his mode of preparing medicines are often very
unhygienic compared to modern medical practice.
2.
The traditional medicine lack precise dosage, this is so because
all they will say to the patients is take or drink all the content.
3.
The greatest weakness of traditional medicine today is the lack of
scientific proof of its efficacy. Their claims have not been
thoroughly investigated scientifically.
4.
The system is characterized with imprecise diagnosis often given
by the practitioners. A diagnosis of stomach trouble, for example,
may mean indigestion, ulcer, constipation etc. such impression is
due to the fact that the pathology of certain diseases is not
known to the traditional medical practitioner(s), as a result, they
tend to treat symptoms rather than the disease.
5.
Witchcraft and the evil aspect of traditional medicine also
discredit this form of medicine.
A medicine is supposed to
promote good health and remove physical, mental or social
imbalance, yet certain practice(s) of traditional medicine are
designed to bring evil to other people through witchcraft.
Conclusion
The relative accessibility of alternative methods of medical
care is thus seen to be very important factor in decision of
individuals regarding their responses to disease. The greater the
range of possibilities and the more equivalent their accessibility,
the more likely a sick person will make judgment on the basis of
factors such as the type of illness, previous experience of contact
20
and opinions and confidence which such contact produces. The
distribution of wealth in the society, the structure and allocation
of health resources by the government and position of health
system in the society are all critical factors in the utilization of
orthodox medical services. The extent to which an individual
network ties into health care provider depends to a large degree
on one’s position in society. Therefore, structure location is
important in utilization, primarily because of the way it affects
access to medical care.
Recommendations
(1) The government should as a matter of urgency regulate the
activities of the traditional medical practitioners through creating a
different department within the Ministry of Health which will monitor
and discipline any one of them whose practice or activity inimical to
his occupation ethics.
(2)
The practitioner need to be retrained especially in simple hygiene,
general modern health concept, health education, elementary health
care, referrals and record keeping, so that they can contribute their
quota towards the attainment of the goal of health for all by the
year 2010 and beyond.
(3)
The government should integrate traditional medicine into the
curriculum of medical students in the university, so that the student
will learned the two (orthodox and traditional) to make it more
acceptable to the society.
(4)
Government should encourage and finance research(es) into our
local herbs to find cure to diseases that have develop resistance to
orthodox medicine and this may also eliminate doubts and establish
confidence in the mind of people about the efficacy of herb
medicine.
21
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Green, E. (1980). Roles of African Traditional Healers in Mental Care,
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