Healers and Protective Medicine in Botswana

Journal of Third World Studies, Fall 1997 by Samita, Zacharia Wanakacha

Byaruhanga-Aiiki, A.B.T. and Rev. O.N.O Kealotswe. Healers and Protective Medicine in Botswana. Gaborone: University of Botswana Press, 1995. 62 pp.

Although their activities were geared primarily towards spiritual conversion, the Christian missionaries also ventured into other areas of the welfare of the Africans. Health and medicare, for example, were considered an integral part of the evangelistic strategy. Thus, besides establishing churches, missionaries also constructed medical centers, dispensaries, and clinics designed to improve the health of the converts. Today, these establishments remain one of the most important contributions of Christian missionaries to Africa. Health and medicare, however, were not introduced to Africa by European missionaries. In fact, health care was cherished by most African societies even before their encounters with Christianity.

Some scholars note that Africans have always had a holistic concept of well-being, which embraces physical, psycho-emotional, socioeconomic, and religion-cultural aspects. Thus, for most Africans, well-being implies being at peace or relating amicably with oneself, one's fellow beings, one's ancestors and with God. Bodily maladies or impairments are interpreted from the physiological, socio-ethical, and psychological viewpoints or from the broad environmental and religious standpoints.

The missionaries, however, claimed that their healing processes were superior to those of the indigenous Africans. According to Osadolor Imasogie (1983, pp. 46-53), exposure to Western advanced technology and scientific know-how made European missionaries quite suspicious of concepts that did not appear rational. African medicine, and medical arid therapeutic methods were viewed with skepticism. Meinrad Pierre Hebga and Fabian Eboussi (1973), for instance, argue that the missionary not only suppressed African medicine, but set out to portray it as despicable, devilish, and primarily consisting of unscientific practices that were quite dangerous to the individual. Similarly, Jac Hetsen (1982, pp. 32-33) observes that indigenous views of sickness were replaced by those of the missionaries and Africans were forced to adopt Western approaches to diagnosing and treating illnesses. In fact, today, many educated and Christian Africans have little or no faith in traditional medicine or medical practices.

Given the foregoing, Byaruhanga-Akiiki and Kealotswe's Healers and Protective Medicine in Botswana, with its decidedly Africanist tone, is a most timely and welcome publication. Contributions by Byaruhanga Akiiki (e. g. 1991) towards the theology of traditional medicine are not new to some readers. The present work consists of four chapters. Chapter One examines terrestrial Western, holistic African and Christian views on protective medicine. Terrestrial Western views, advanced by physicians, pharmacists, surgeons, psychiatrists, psychologists and chemotherapists, are informed by reason and technology. Operating mostly at the level of physical health, this approach to individual well being holds in suspicion, rejects or rates as inferior and primitive, traditional African approaches to health care. Africans view healing as holistic and see health care as a continuous process that begins with life on earth and continues into the hereafter. Christian views of healing emphasize the person of Jesus Christ. He is presented exclusively as spiritual and naturally uncomfortable with indigenous African medicine, and the latter's involvement of ancestors in the healing process.

The second chapter focuses on protective medicine in Botswana. Works on indigenous medicine by other scholars are reviewed. Further, this chapter identifies categories of specialists in indigenous medicine. These are, herbalists who practice a form of chemotherapy; those who perform chemotherapy and psychotherapy; spiritual healers-cum-advisors; and finally, ancestors through whom healing is believed to be effected. The chapter is buttressed with profiles of some of these specialists. Areas of their expertise, diagnostic techniques, and prescriptive measures employed and the degree of their success in curing ailments are given. This chapter provides a wealth of information on the holistic aspect of African traditional medicine. The authors have also made an effort to point out the negative aspects of African medical practices. Some of these include human sacrifices and the practice of witchcraft. Unfortunately, the chapter did not provide an analysis of the encounter of African medicine with modern medical concerns such as the HIV/AIDS pandemic.

Chapter Three examines what is referred to as `practiced protective medicine.' Traditional 'doctors' apply medicines to the body of patients to ward off unfriendly spirits, impending danger, accidents, bad omen or misfortune, and to protect children from danger. In addition, these 'doctors' provide medicines to improve peoples' probability of success in commerce, industry and public service, and to enhance the ability of couples to have many children. Traditional healers also provide herbs for use in marriage and funeral ceremonies. The chapter demonstrates the persistence of traditional Botswana beliefs and practices despite the spread of Christianity. In several instances, many individuals have blended traditional medical practices with those brought by the Christian church.