STATUS OF TRADITIONAL MEDICINE DEVELOPMENT
IN GHANA
PRESENTED BY E.N MENSAH (DR). CHAIRMAN, TMPC. AT THE SGWMDP
MEETING, GMA HALL, ACCRA-ON 27TH APRIL, 2011
1. INTRODUCTION
The art and the science of treating body malfunction or diseases have been practiced by
all human societies since time immemorial. Traditional healing in all cultures all over the
world involves the use herbs, minerals, animal parts and other physical and spiritual
techniques in various combinations. Several systems have evolved and are still being
used. The well known ones are those documented in writing from India, China and some
of the countries in the Americas.
In Ghana, the Ministry of Health uses three broad classifications of, (i). Traditional,
(ii). Complementary and (iii) Allopathic medicines, to differentiate the various health
care systems available to us.
Traditional medicine here refers to our indigenous African health care and healing
modalities. Traditional health care and healing modalities are components of our African
traditional health care systems, cosmology and cosmogony. The advent of colonization,
foreign religions and cultures, secular education, the introduction of modern/allopathic
medicine and the pressures of socio-economic development have adversely affected the
image and the practice of indigenous African health care systems and the use of
traditional healing modalities. Foreign religions tend to demonize our cultural and
traditional medicine practices. The negative perceptions still persist, especially among the
educated African elite. The attitude and behaviour of ignorant or unscrupulous and/or self
conceited traditional medicine practitioners further aggravate the situation.
All these have contributed to the loss of a lot of some of the knowledge base and skills in
African traditional medicine practice and health care systems. The extent of what is
already lost, we may never know.
The various ethnic groups in Ghana, and for that matter in West Africa and other parts of
Africa, have well defined etymology, cosmogony, signs and symbols. The meaning and
significance of some of these are no longer clearly understood by many who currently use
them.
However, there is evidence to suggest that a lot of the knowledge of African traditional
philosophies, esoteric systems, cosmogony, health care systems and healing modalities
still exit. There is now a wave of renaissance in traditional medicine and the less known
complementary therapeutic/healing modalities all over the world.
Attitudes towards traditional or indigenous medicine and health care practices are
changing for the better all over the world due to the work of modern anthropologists and
scientists who believe in evidence rather than mere impressions by heavily biased and
casual observers. I dare say Ghana is no exception.
Fortunately for us in Ghana, many individuals, groups and various successive
governments have recognized the potentials and the importance of traditional medicine in
holistic health care.
1
Several international resolutions for the promotion and development of traditional
medicine have been passed by the World Health Organization (WHO), the
Commonwealth Science Council and the African Union. These resolutions provide wider
international context for the development of traditional medicine in Ghana.
It stands to reason that traditional health care practices and complementary medicine have
survived, in spite of the challenges, because of the value the people have found in them.
It is usually estimated that about 60-80% of our people, especially those in the rural
areas, use traditional remedies regularly. What is it that the people see in them?
A lot of research in plant medicine is currently being done in universities and research
institutions in Ghana, West African and other African countries. I do not know of any
scientific research institution which has mounted the facility to investigate all aspects of
traditional medicine in this country. Very few, if any, take interest in the complementary
healing modalities. The research institutions and individual researchers work on herbal or
plant remedies and all tend to carefully avoid the esoteric or psychic component.
This paper has not discussed researches and findings in Ghana on Traditional Health care
systems.
2. DEFINITIONS
2.1. Traditional medicine is defined as all knowledge and practices used in the
diagnosis, prevention and treatment of physical, mental or social imbalance which rely on
practical ancestral experience and observation handed down verbally or in writing.
(WHO, 1978).
This earlier WHO definition presupposes that traditional medicine is based only on
empiricism. This definition also does not explicitly recognize the spiritual or esoteric
component of traditional medicine and health care practices.
2.2. Traditional medicine, by the new definition from WHO, refers to health practices,
approaches, knowledge and beliefs incorporating plant, animal and mineral based
medicines, spiritual therapies, manual techniques and exercises, applied singularly or in
combination to treat, diagnose, and prevent illnesses or maintain well-being. (WHO. Fact
Sheet, No.134, 2003).
2.3. In Ghana the working definition for traditional medicine is that it is the diverse
health practices of the people based on the traditional knowledge and beliefs
incorporating plant, animal, mineral based medicines, spiritual therapies, manual
techniques and exercises applied singularly or combination to maintain well-being,
diagnose, treat or prevent illness or physical, mental, social and spiritual imbalances.
(MOH Documents).
2.4. Herbal medicine is a product obtained from plant, animal, naturally occurring
inorganic substances and may be in the form of concoctions, decoctions, powders,
infusions, lotions, ointments, suppositories, inhalations and which does not contain any
active substances used in allopathic medicine. Herbal medicine involves more than plant
medicine. (Ministry of Health Documents).
2.5. Plant Medicine is a preparation from plant sources only.
2.6. ‘Spiritual’ or ‘faith’ healing which refers to healing through prayer, with or without
the use of holy oils, water or laying on of hands on the patient, as practiced by the very
many religious (mainly Christian) charismatic groups is not accepted as part of traditional
or complementary medicine healing modality.
2
3. PHILOSOPHY, PRINCIPLES AND PRACTICE
3.1 AFRICAN TRADITIONAL MEDICINE
In Ghana, and for that matter in Africa, we believe that the human being is a tripartite
entity consisting of mind (soul), body and spirit. Our well being therefore requires the
fostering of harmony between the body, mind and spirit. Also that, the rhythm of
biological activity in life is influenced by the rhythm of activity within our planet and the
larger cosmos. It is strongly believed that the health of the human being has a link with
the Creator, divinities and ancestral spirits (the metaphysical world). The causation of
disease therefore, has both spiritual and physical dimensions (i.e. psychosomatic).
Ill-health or disease is therefore the result of failure of humankind to maintain a well
balanced relationship with the physical as well as the ancestral world. Deviant behaviour,
what goes contrary to accepted social norms can lead to imbalance and cause disease.
Also that, disease no matter its cause appears on the spiritual body (bio-energetic body)
long before it manifests on the physical body.
Dr Gbodossou who is an Obstetrician and Gynaecologist and also a trained traditional
medicine practitioner stated in his book “The African Concept From God to Man” that,
“In the African conception, man as a whole, is related to all that is terrestrial, extraterrestrial and cosmological. Man is a living organism made up of integral elements
having the nature as those of the social, cosmic and spiritual worlds. Some of man’s
elements are perishable, others imperishable. Man’s biological cycle begins with the
integration of the component elements around a principle of personalization. It ends with
the breaking up of the human component, offering the possibility of reincarnation and a
new fate. In fact, all the constituent elements of man are gathered before birth and persist
beyond death. Life is only a benefit of death, the first creation of God” (Gbodossou,
2004).
Our people believe that the bio-energetic or bioluminescent body does create a sensitive
and permanent energy contact between human being and the immediate environment.
This bio-luminescent body can be augmented through external phenomena to restore
health or disturb health and cause disease to manifest on the physical body. Health is
equilibrium and disease disequilibrium. What affects the bio-energetic or ethereal body
will almost instantly affect the physical body and what affects the physical body will
eventually affect the energy body. The traditional medicine practitioners say that it is
necessary to perform esoteric rituals in certain cases of ill-health to heal the ethereal body
before the disease condition of the physical body can also heal.
Traditional Medicine Practitioners say that they must first determine through divination
the causes of ill-health and ascertain the remedies to use for a given patient before
starting the healing process. Some of them admit that it is not always that they know
before hand which remedies to apply in given cases. It means that different people with
similar symptoms and signs may need different items to effect healing. Constant
divination is said to be central to successful healing and maintenance of good health.
There are many methods of divination. Divination may take the form of reading the
palms of the client, looking into mirrors or water, casting of special objects or direct
communication with the soul of the client and spirit entities. Some of the information on
what is needed to treat an ailment is said be obtained through dreams and clairvoyant
observance of the human aura.
3
The healers say that all trees have spirits that nurture them and that the healing potential
of each plant depends on the hierarchy and power of the spirit that nurtures it. These
spirits are what are seen by some people and referred to as fairies or dwarfs. This is said
to be the reason why these spirits (dwarfs) are more frequently seen in forests.
The afa ( efa or fa ) system of divination is practiced in parts of Ghana, Togo, Benin and
Nigeria. Afa is believed to be a direct contact with all beings of the spiritual realm and
the soul of the client and through it information on the remedies to apply are obtained.
Afa is one of the components of the Hu-Yehweh system which is the ancient African
teaching on God, the Creator, and His relationship with humankind and the cosmos as a
whole. The Hu-Yehweh system is still very much alive but is shrouded in strict secrecy
and practiced by initiates in Shrines in Ghana, Togo, Benin and Nigeria. According to the
tenets of this system the planets, animals and all things on the earth, and the whole
cosmos came into existence through the universal creative substance composed of a
spectrum of 16x16x16 light/colour and sound vibrations that emanated from God. It is the
female aspect of the universal creative substance that is involved in healing.
There is evidence that our people traditionally distinguish clearly between good and evil.
They talk of evil spirits, benevolent spirits and evil or beneficial spiritual practices. They
talk about good or accepted morality and do have codes of acceptable socio-cultural
norms and religious/spiritual practices. We know of the rather severe punishment which
is still imposed by banishing those accused of practicing cannibalistic witchcraft to
“witches colonies”. There is still the now degraded “trokosi” system where young girls
are placed in shrines in atonement for past wrong doings by their family members.
Ill-health or disease may be prevented using scarification, taking preparations orally,
spiritual baths, amulets, spiritual sacrifices with various objects and animals, observance
of moral codes and injunctions, none eating of certain food items and environmental
cleanliness.
4. LEVELS OF HEALING SKILLS
In ancient Chinese Medical Science, there are five levels of healing skills.
1ST Level: massage and acupressure.
2ND Level: herbs, animal products, minerals etc.
3RD Level: acupuncture and moxibustion -kankua
4TH Level: acupuncture with projection of chi energy into needles, meridians and internal
Organs.
TH
5 Level: projection of chi energy without needles or physical contact. -Various forms
of sacrifices, psychic and spiritual practices to effect healing have evolved using this type
of skill.
The projection of chi energy into the body to heal is called Medical chi kung. There is the
internal and the external schools. In the internal school the healer uses his/her own
internal chi energy to heal. The external school uses life energy from the air, healing
spiritual entities and the earth and directs it to the patient for healing.
5. LAND MARKS IN DEVELOPMENT OF TRADITIONAL MEDICINES IN GHANA
(1). Traditional medicine practice had been established in our part of the world since
time unknown. The practice came under severe pressure with colonization and the
introduction of foreign secular education and religions and western modern/
4
allopathic medicine into the Gold Coast colony by the colonial administration.
(2). In 1878, the Native Customs Regulation Ordinance was passed to prohibit many
customary practices which offended the sensitivity of the Europeans.
(3). In 1930, the Soceity of African Herbalists was formed and based in Sekondi.
(4). In 1950, the Ga Medical Association was formed in Accra as part of the political
struggle in defiance of the colonial legislation.
(5). In about 1940-42, Dr Oku Ampofo left the colonial medical system to set up a
private practice in Akwapim-Mampong. He invited herbalists to practice in his clinic.
That was the first known practical relationship to be established between an allopathic
medical set up and traditional medical practice in this country. Dr Ampofo single
handedly compiled a list of over 300 medicinal plants, herbal remedies and names of
the healers he came into contact with. He later transferred the clinic and the
documents to the Center for Scientific Research into Plant Medicine.
(6). In 1960, Osagyefo Dr Kwame Nkrumah initiated the formation of the Ghana
Psychic and Traditional Healing Association. The Association was charged, among
others, to promote and encourage the study of herbalism and psychicism in Ghana.
Very little was achieved by this association. Meanwhile several other associations and
groups emerged, each struggling for recognition.
(7). In 1971, a group of researchers came together and submitted a memorandum to
the then government recommending that a center to facilitate the co-ordination of all
research work into plant medicine be established.
(8). NRC Decree 344 legally established the Center for Scientific Research into Plant
Medicine in 1975.
(9). The Danfa Comprehensive Rural Health and Family Planning Project of the
Community Health Department of the University of Ghana Medical School was
started in 1969/70 with support by USAID. This project studied some service delivery
aspects of traditional medicine and trained a lot of practitioners to ensure their safe
service delivery.
(10). The Brong Ahafo Rural Integrated Development Programme of the Ministry of
Health supported by WHO and UNICEF started in 1976 and trained a large number
of practitioners in an area now covered by the Techiman, Nkoranza and Wenchi
districts.
(11). The Alma Ata Declaration of Primary Health Care in 1978 provided the basis
for WHO support for the development and use traditional and complementary
medicines as integral component of holistic health care systems.
(12). 1985. UNICEF support to Training of TMPs on ORS use in Brong Ahafo.
(13). 1985. UNIDO support to review the pharmaceutical industry with special
reference to the herbal industry.
(14). A Traditional Medicine Directorate was established in the Ministry of Health in
1991. The directorate is now known as the Traditional and Alternative Medicines
Directorate (TAMD).
(15). In 1992, the Ghana Herbal Pharmacopoeia was prepared.
(16). 1992, The Food and Drugs Law, PNDCL 305B and amended as FDB Act 523 is
to regulate the introduction of traditional medicine preparations on to the commercial
market.
5
(17). 1999 saw the inauguration of the Ghana Federation of Traditional Medicine
Practitioners’ Associations (GHAFTRAM).
(18). 1999-2004, The First MOH Strategic Plan for TM development with focus on
reorganization of TMPs under MOH support.
(19). 1999. Formation and inauguration of GHAFTRAM. An umbrella body and
spokes agency for all TM associations
(20). 1999. TAM Directorate was set up by MOH.
(21). 2000 to Date. PROMETRA International (NGO) has been working with the
MOH for TM development and promotion.
(22). In 2000, the Traditional Medicine Practice Act, (Act 575) was enacted.
(23). 2000, was the First National Strategic Plan for Traditional and Alternative
Medicine (2000 – 2004) was launched.
(24). The TAMD did a land mark baseline study in 2001into traditional medicine
practice in Ghana with the support of DANIDA.
(25). The Kwame Nkrumah University of Science and Technology started a degree
course in herbal medicine in 2001/2002.
(26). In 2001, the Traditional and Alternative Medicine Directorate (TAMD) did
another study to assess the institutional capacity of 21 institutions for research and
testing of plant medicinal products.
(27). 2002-2004. Second MOH Strategy with focus on training of TMPs. Within this
period , the National Traditional Medicine Week and WHO African TM Day
launched.
(28). 2002-2004 WHO: Strategy for Traditional Medicine development launched.
(29). 2001 – 2010. African Union Decade of Traditional Medicine development.
(30). In 2004, the Code of Ethics and Standards of Traditional Medicine Practitioners
document was finalized and launched.
(31). The first batch of students successfully graduated from the Herbal course at
Faculty of Pharmacy of the Kwame Nkrumah University of Science and Technology
in 2005.
(32). 2005, The Second National Strategic Plan of TAMD started.
(33) 2008. The Ouagadougou declaration on PHC and Health System.
(34) 2002-2010. Project (NSBCP) Support by MDAs and Northern Savanna
Biodiversity Conservation for cultivation of herbal medicine plantations in the
northern region.
(35). 2005- 2010. The Third Strategy focused in development tools training,
accreditation, standardization, safety and control for TM products development
(36). 2010-2014. The Fourth MoH Strategy with focus on institutionalization of TM
practice in the National Health care delivery system.
Protocols to guide the institutionalization have been developed. About 14 Ghana Health
Service facilities have targeted for the initial phase about 160 herbal medicine
preparations have been selected into the essential herbal medicine list.
The base line study conducted by TAMD revealed that there are about 20,000 traditional
medicine practitioners in Ghana. However there are indications that the actual number
may be about twice this figure.
6
6. TYPES OF TM PRACTICES IN GHANA
There are five main types of practices and practitioners/healers, namely,
(i). Herbalists (including bonesetters and circumcisers),
(ii). Herbalist-spiritualists,
(iii). Diviners/Soothsayers (including mallams or Islamic healers),
(iv). Shrine Devotees and
(v). Herbalist-Traditional Birth Attendants (TBAs).
It was found that the practitioners are generally illiterate and quite advanced in age and
live mainly in the rural areas. There are some fairly literate Christians and Muslims
among them.
The tendency of Traditional medicine practitioners isolating themselves from formal
education is partly self imposed to ward off the onslaught of foreign religions and foreign
secular education that condemn our traditional values and heritage.
In practical terms, nothing much has been achieved in the promotion, development,
practice and control of traditional medicine in this country.
7. THE CURRENT SITUATION OF TRADITIONAL AND COMPLEMENTARY
MEDICINE
The passing on of the knowledge and skills of traditional medicine is still done in Ghana
mainly through oral communication, including songs, and informal apprenticeship. A few
countries in Africa, eg Egypt, Uganda and La Cote d’Ivoire have recently established
courses in traditional medicine at tertiary levels. Ghana has started a degree programme
in Herbal Medicine.
Most of the traditional medicine practitioners encountered in study done by TAMD live
in the rural areas and do not belong to any healers’ association.
Commercial production and sale of traditional medicine products on market are on the
increase. Foreign plant preparations are also widely available on the local market as food
supplements. About 415 of such food supplements and 449 of herbal preparations have
been registered by the Food and Drugs Board between January 2002 and December2004.
In 2005 the Board set up a special Unit to handle the registration of herbal preparations to
be marketed in Ghana.
There are 6 major and about 19 minor Traditional Medicine Practitioners associations in
Ghana.
The efforts by the Food and Drugs Board are not yet yielding the desired coverage and
control.
Over 1000 herbal medicine products, both foreign and local, have been registered with
FDB to date. However, as at the close of 2010, only 184 local and 208 foreign are in
good standing in respect of renewal of registration.
The Council for Traditional Medicine Practice was finally established in April 2010.
TAMD, TMPC and FDB have been organizing training in safe patient care and clinic
management for practitioners.
There are WHO guidelines on research into and the use of traditional medicine products.
A lot of primary research has been done and is being done on herbal medicines or natural
products. Very few quality clinical trails have done to date. Much more is waiting to be
done.
7
The Researchers from Ghanaian universities and research institutions and their colleagues
from the other West African Countries have formed the “West African Network of
Natural Products Research Scientists (WANPRES). The major aim of the network is to
organize their members so that all the various aspects of a given product can be
researched upon concurrently so that as complete as possible information can be obtained
on the product within the shortest possible time. The clinical research component of the
programme of activities of WANPRES is not very much visible.
8. THE CHALLENGES FOR GHANA
(1). Ghanaian traditional medicine and health care practice systems are not well
documented and characterized in writing.
(2). Traditional medicine practitioners are mainly illiterate and practice in the general
community or in secret shrines which are mostly in rural areas.
(3). The mutual suspicion between Traditional Medicine Practitioners on one hand, and
allopathic medicine practitioners, academics and the educated elite on the other hand, is
still rather strong.
(4). Traditional secrecy and the absence of effective specific protection of intellectual
property rights are barriers to making knowledge easily available by the practitioners.
However there are indications that some of the healers are prepared to divulge some the
secrets.
(5). Lack of adequate financial support through out the system limits rapid progress in
developing traditional medicine.
(6). The systems for legal control and management of traditional medicine in Ghana are
still weak.
(7). There is no legal or administrative instrument to control complementary medicine
practice in this country.
(8). Although there is a growing interest in phyto-medicine research, there is no known
organization or individuals in Ghana that conduct scientific research into the esoteric
component of traditional medicine and the other healing modalities.
(9). Efficacy tests have not been done on virtually all of the traditional and
complementary medicine products on the commercial market.
(10). There are no formal schools in Ghana for Traditional Medicine and any of the types
of complementary medicine.
(11). Modalities for establishing useful working relationship between allopathic and
Traditional and other medicine practitioners are yet to be clearly defined.
(12). There is no national standard research protocol and no national ethical committee on
TM.
(13). Poor agricultural practices, indiscriminate bush burning and uncontrolled harvesting
are threatening the easy availability of some medicinal plants.
(14). There are many quacks and opportunists in the field of traditional and
complementary medicine practice in this country.
(15). There has not been any formal or any real research, to the best of my knowledge, in
any of the types of complementary medicine in Ghana.
8
(16). One still hears of professionals in allopathic/modern medicine who openly and
severely rebuke patients and/or their relations for visiting a traditional medicine
practitioner(s) during the course of an illness. Because of fear of rebuke patients normally
deny that they ever visited a traditional medicine practitioner(s).
(16). There is a very widespread use of the title “Doctor” by traditional and
complementary medicine practitioners in Ghana. This is unethical and very deceptive to
the unsuspecting public.
(17). Herbal Medicine grade has now been establishment in the Ministry of Health. But it
is taking much too long to establish the facilities in the various chosen institutions for
them to start any meaningful work.
9. ROLE OF THE ALLOPATHIC MEDICINE PRACTITIONER
The Allopathic Medicine Practitioner by virtue of his/her training is in the best position to
play a leading role in the team work for the development and practice of the Traditional
and Complementary medicines in a holistic health care system. I know some specialists
in allopathic medicine in the United Kingdom who offering complementary medicine
care facilities in their clinic. The Centre in Mampong runs purely herbal medicine clinic.
The Allopathic Medicine Practitioner must have a leading role in:
(1). The wider question of continuing clinical research and documentation in all aspects
of traditional and complementary medicines, especially for common diseases of public
health importance.
(2). Understanding traditional cosmogony, philosophy and the concepts of health and ill
health in the African context.
(3). Production of protocols and modalities for clinical evaluation of the efficacy of
herbal and other products and healing modalities.
(4). Developing working relationships between allopathic, traditional and
complementary/alternative medicine practitioners
(5). Establishing comparisons of the various aspects of African traditional and
complementary medicines with those of the modern medical sciences and practices.
(6). Defining and comparing the causes, signs, symptoms and diagnosis of diseases in
traditional, complementary and allopathic medicines, especially, for common diseases of
public health interest.
(7). Examining traditional names as compared with allopathic medicine ones for diseases.
(8). Production of essential drug list for traditional and complementary medicines.
(9). The development of formal education and training for traditional as well as
complementary medicine practitioners and their establishment in the public health
services delivery system.
(10). Development of modalities for holistic health care system in the country.
(11). Development of regulatory mechanisms for all categories of practitioners.
(12). Monitoring, supervision and evaluation of practices (both ethical and technical) and
the efficacy of remedies.
9
10. THE WAY FOREWARD
(1). A permanent forum or entity needs to be established for the co-ordination of the
activities of all stakeholders in traditional and complementary medicine. The Traditional
and Alternative Medicine Directorate of the Ministry of Health should be charged with
the responsibility to initiate this. This should be backed by law or an administrative
instrument or directives.
(2). The Centre for Scientific Research into Plant Medicine should be charged with
additional responsibilities to enable the Centre play a lead role in research into other
aspects of traditional medicine.
(3). Quality and suitably qualified Allopathic medicine clinical researchers need to be
attached to the Centre for Scientific Research into Plant Medicine to make sure that
clinical observations on the use of the herbal remedies prescribed at the Centre are
scientifically documented. These records are requirements for the patent and protection
of intellectual property rights and also for the registration of the products with the Food
and Drugs Board.
(4). A special institute for scientific research into the esoteric aspect of traditional and
complementary medicines needs to be established. I believe there are well educated
people who will like to get involved.
(5). The specific legal framework and the modalities for the protection of intellectual
property rights of traditional medicine practitioners needs to be put in place as soon as
practicable.
(6). The five categories of traditional medicine practitioners identified in the country
need to be studied in greater detail and the beliefs and procedures documented for use in
the preparation of training manuals for traditional as well as allopathic medicine
practitioners.
(7). To me, there is an urgent need for our traditional rulers and the highest political
authorities to dialogue with the keepers of the shrines and cults to reveal at lest some the
ancient esoteric and all of the exoteric knowledge base of their practices.
(8). The etymology of our languages and the cosmogony of our forefathers are to be
found in these shrines and cults. Individual researchers have made some progress talking
to individual practitioners. There is need for more and better coordinated sociological
research in the field of traditional medicine.
(9). If there are any real defects in the existing laws these must be discussed with all
stakeholders so that the necessary amendments can be made by parliament. In-action and
inertia are contributing to the slowing down of the development of traditional medicine
in the country.
(10). Not much of the activities planned in the previous Strategic Plans were
implemented. This needs to be evaluated to determine the reasons for this so as to make
sure that there is greater success with the fourth plan.
(11). The Traditional and Alternative Medicine Directorate should take the initiative to
discuss the degree course in herbal medicine with the authorities in KNUST with the
view of determining how the products are to be placed in the health delivery system. The
course is an innovation in Ghana and deserves commendation and not condemnation.
(12). The herbal medicine graduates constitute the best link for development, practice
and control of traditional medicine practice in this country.
10
(13). KNUST should consider developing the herbal medicine course into a traditional
medicine course within the shortest possible time.
(14). There is the need to look into the possibility of development of traditional and
complementary courses at polytechnic level.
(15). There are research protocols for plant and natural products. A team of researchers
made up of allopathic, complementary and traditional medicine practitioners and various
research scientists needs to be put together to produce a Standard national protocol(s) to
be made available to the institutions.
(16). The MOH/Ghana Health Service should officially authorize all health institutions
to conduct, at lest the preliminary, clinical trails on traditional and complementary
healing remedies in the cases of selected diseases of public health and social importance.
(17). The Government needs to seriously support the development of facilities for large
scale cultivation of raw materials and for large scale commercial manufacture and
constant supply of traditional remedies for diseases of public health interest.
(18). In order to foster closer cooperation and collaboration between allopathic,
complementary and traditional medicine practice, patients must be encouraged to
disclose the fact they did visit a traditional or complementary medicine practitioner
during the course of a particular illness. Patients should be told that they have the choice
to visit traditional or complementary healers but they must visit allopathic clinics very
early in the course their illness to enable early diagnosis and treatment so as to prevent
possible severe complications and avoidable death.
(19). A permanent body needs to be put in place and charged to review the Ghana Herbal
Pharmacopoeia on regular periodic basis.
(20). Traditional and complementary medicine practitioners must be impressed upon to
device a mechanism(s) to control quackery among their ranks.
(21). Much more money needs to be made available by Government for the development
of traditional medicine than is currently given. This must be given the national priority
that it deserves.
(22). I fully support the call by the Ghana Federation of Traditional Medicine
Practitioners Associations that traditional medicine development must be made one of
the Special Presidential Initiative Programmes.
(23). The Ghana College of Physicians and Surgeons may consider sourcing special
funds to support clinical and basic research in designated aspects of traditional and
complementary medicine products as one of the core prerequisites for fellowship
qualifications. The College may need to dialogue with the West African Network of
Natural Products Research Scientists. This also implies a lot of issues to be resolved with
the owners of the products, research institutions and service provider agencies.
(24). It time that basic information on traditional and the other health care systems are
introduced into the curriculum of the medical schools, the School of Public Health and
the training institutions for the other allied health professions. Unless people are tasked
to get that done within a time frame it is likely that we shall talk a lot about it but nothing
will happen any time soon.
11. DISCUSSION
11
Religion, morality, social norms and behaviour and even political commitment depend to
a very large extent on individual conviction. Acceptance and practice of any religion or
discipline depends on faith and/or direct practical experience.
It is unlikely that any researcher who is not an initiate in traditional medicine or of the
shrines will come out with any profound finding about African cosmogony, etymology of
languages, health care and esoteric information and practices. The practitioners for
reasons of occult injunctions, loss of intellectual property rights and mere suspicion will
and do keep hold back critical information.
Some of the most profound and thought provoking information about the human being,
material mature, the cosmos, spirit world and relationship with God, the Creator, came
from those who had been intimately involved in these cultures. They were initiates and
practitioners. They lived in it and got the practical experience and hence the confidence
in and the conviction about what they said and wrote.
We are where we are in regards to traditional medicine and health care information and
practices because the greater numbers of the practitioners are illiterate and dwell in the
rural areas. If some of the most knowledgeable ones were to have been well educated
even to the tertiary levels and became familiar with scientific investigative methods,
comparative religion, other cultural values and philosophy the storey would have been
different.
The well educated in allopathic medicine and in the sciences will make a big difference
in the development of traditional medicine and the other less known healing modalities
by getting directly involved in the practice of these therapeutic modalities.
It is better to record all research findings in the original languages in which these
information were found. The information can then be translated into English or any other
language. This is to avoid the loss of actual meanings through inaccurate or wrong
interpretation or translations. The originals will then be available to refer to.
I believe that methods of scientific investigation can be applied to any phenomenon that
lends itself to independent investigation. The explanation to findings may not be
immediately known. The most logic way for any true scientist or open minded
independent observer is to investigate the phenomena (physical/exoteric or
spiritual/esoteric) of the universe using replicable methods. Drawing conclusions,
condemning or demonizing or unreserved praises, by the virtue of mere reasoning or
conjecture has never really promoted the development of valid scientific evidence, sociocultural progress and development.
To me, any phenomenon that is independently verifiable and replicable is scientific. Be it
physical or esoteric (spiritual).
Poverty of thought naturally results in poverty of right action, material poverty and tight
poverty cycle. It is the poverty of action of those who know but fail to act that makes the
deprivation very biting.
Words are fine indeed but one must not let rich thoughts flow out mostly only in words.
Thoughts can only be of material benefit when they are transformed into planed effective
actions.
12. CONCLUSION
Everyone wishes for good health, happiness, long life and prosperity. They are
desiderata. We know the effect of good health on life expectance at birth and human
12
productivity. There is ample evidence that people can have the best of health and
longevity through healthy life styles coupled with the availability of facilities for proper
methods and services for prevention of disease, protection of health, disease
management and rehabilitation.
I believe that there is remedy for every malfunctioning that occurs in this world. If it
were not so then this world is not complete and is not the microcosm of the universe as
some people will like us to believe. But the indications are that this world is complete
and that there is still a lot to be discovered.
Some of us have kept the interest in our traditional remedies because of the potential that
we believe they hold. I share the belief that we in Africa will certainly get better and
attain faster development when we, as a people, begin to get to know and practice
aspects of the now hidden or ignored ancient wisdoms of our forefathers. What has been
coming from other parts of the world supports this position.
There is the pressing need for the development and promotion of the use of African
traditional remedies as our contribution to the expansion of the horizon of scientific
knowledge and for the social and economic benefits that will accrue if we succeed.
We need to distinguish between esoteric injunctions and mundane or social beliefs and
practices. We need those who will improve upon what they have learnt and subtract and
discard what is obsolete, of no value or are decidedly dangerous.
I do think that God and our ancestors will be very disappointed in us for not using the
intellect they have endowed us if we fail to make our environment a better to live in but
instead blindly keep beliefs, religion and practices in the mere name of traditions,
culture and unexamined educational values.
The time has come, although a little late for Africa, for planed, purposeful and
productive actions.
Fortunately, there are many who are genuinely committed to the development and
promotion of traditional medicine and its use in the public health care delivery system.
Adequate financial support is a very essential prerequisite for the development of other
resources and facilities for traditional medicine practice.
What is expected to be achieved is a holistic health and medical care system based on the
best available scientific, human and material resources.
Dr Emmanuel. N Mensah
( MB. ChB. MPH. FWACP. FGCP)
P. O. Box CO 228
Tema,
Ghana.
E-mail: nunyapeku@yahoo.com
Tel: (233) 024 4321072
(233) 0302 228989 (Office)
Fax: 223060
13
REFERENCES:
1. Asante, K. B: (Voice From Afar); “What has the African Achieved?”;
Daily Graphic, Monday 24th October 2005. No. 149567.
2. Choa Kok Sui: Miracles Through Pranic Healing
1998
World Pranic Healing Foundation
3. Diogenes, Laertius: Book II; Does God Exist.
1994- 1999. The Agnostic Church (www.agnostic.org)
4. Gbodossou, Eric V. A.
2004.
The African Concept From God to Man: An Introduction to African
Spiritualism. PROMETRA International, Dakar, Senegal.
5. Hayfield, Robin: Homeopathy for Common Ailments
1993
Gaia Books Limited.
6. Hodson, Geoffr Adequate financial support is prerequisite for the development of other
resources and facilities for traditional medicine practice.ey: Clairvoyant Investigations.
1984
The Theosophical Publishing House.
7. Kumodzi, Datey K.
2004
Hu-Yehwey: The Eternal Wisdom of Africa. ( Unpublished )
8. Naik, Zakir: Concept of God in Atheism.
2000
Islam- Know The Truth. ( groups.yahoo.com)
9. Rand, William Lee; Reiki – The Healing Touch. (First and Second Degree Manual)
1991
Vision Publications
10. Seckel, Al.
Bertrand Russel on God and Religion
1995-2003
Wisdom Quotes: Jones Johnson Lewis ( www.wisdomquotes.com )
11. Sena, Kodjo A; Adusei J. Kofi; Akor Samuel A.
2001
A Baseline Study into Traditional Medicine Practice in Ghana.
12. Stein, Diane: Essential Reiki
1995
The Crossing Press.
13. Tebecis, Andris. K: Mahikari. Thank God For The Answers At Last
1982
L. H. Yoko Shuppan (Publishing) Co Ltd.
14. Traditional and Alternative Medicine Directorate.
2000
Assessment of Institutional Capacity for Research and Testing of
Plant Medicinal Products in Ghana. A Report of the Ministry of Health,
Ghana.
15. Yogananda, Paramahansa; Autobiography of a Yogi.
1994
International Publication Council of Self
Realization Fellowship
14
15