Tuesday, 18 November 2014

Izinyanga of South Africa

As previously mentioned, the South African people tend to believe in two special kinds of healers: The Sangoma and the Inyanga. Since my last blog was about the Sangomas of Southern Africa, I have decided to focus this blog around the Izinyanga. 
 
Below is Mr. Khoza, an Inyanga from Lavumisa. He is dressed in a traditional dress and is holding a vessel which contains traditional natural healing medicine. 

 http://ozoutback.com.au/Swaziland/sangoma/slides/1974120707.html

If a person does not already know which plant must be used to cure them, they often times will seek a Sangoma, to be diagnosed. Then, the patient will proceed with getting help from an Inyanga, who may further diagnose them and treat them medically.

An Inyanga is a naturopath, and many are men. They strictly rely on natural medicinal plants to cure ailments. An Inyanga uses herbs to heal physical ailments only. They may use leaves, flowers, roots, stems and/or bark in their natural remedies. Somtimes Inyanga even use animal parts in their medicines. 

Most izinyanga (plural of inyanga), that live in urban areas, have shops. These shops have consulting rooms, in which they sell their medicine. Izinyanga tend to store their medicine in carved vessels. Amazingly enough, 80% of the Zulu population still consult Inyangas when ill.

Below is a photo of some vessels containing medicines used by an Inyanga healer of Lavumisa.

http://ozoutback.com.au/Swaziland/sangoma/slides/1974120702.html



Works Cited

Kapff, Uli Von. Zulu, People of Heaven: Witchcraft, How to Behave, Love Life, History. KwaZulu Natal: Holiday African Publications, 1997. Print.
McMahon, Mary, and Nancy Fann-Im. "What Is an Inyanga?" WiseGeek. Conjecture, 09 Nov. 2014. Web. 18 Nov. 2014.
"Photos from Swaziland." Sangoma and INyanga. N.p., n.d. Web. 18 Nov. 2014.
"South Africa Holiday: Inyanga and Sangoma." South Africa Holiday: Inyanga and Sangoma. N.p., n.d. Web. 18 Nov. 2014.
"South African Traditional Healers - Inyanga and Isangoma." - Community Memory. N.p., n.d. Web. 18 Nov. 2014.
"Zulu Culture - Witchcraft." Zulu Culture - Zulu Witchcraft, the Sangoma, the Inyanga. N.p., n.d. Web. 18 Nov. 2014.


Sunday, 2 November 2014

Traditonal Healing of South Africa: Sangoma

In this blog, I will explore the Sangoma healers of South Africa.


In South Africa, there are may tribes (example: the Zulu). Within these tribes there are healers. Healers practice many different methods to cure or fix various things. In communities each healer has a role; some may heal physical, mental or spiritual illnesses. Some can direct birth or death rituals, find lost cattle, protect lost warriors, or sense witches. Some are storytellers of the cosmology (the study of the origin, evolution and fate of the universe), history and/or myths of their traditions.
There are two main kinds of traditional healers in Southern Africa.

They are: the Sangoma and the Inyanga.
Both of these healers are what we would call "shaman" in the Western culture.

The Sangoma is a healer which is called upon by their ancestors, and can heal in different ways. Although a Sangoma can heal by using herbs, they will mostly partake in practices such as protecting their tribe from evil spirits, fixing social issues, interpreting dreams, sensing witches or solving community dilemmas.

An Inyanga is a doctor. An Inyanga uses herbs to heal physical ailments. Inyangas may communicate with their ancestors but are not, at any time, called upon by their ancestors.

They are both highly respected, as they are believed to have the ability to cure illness caused by witchcraft.
It is estimated that there are about 200,000 practicing Sangomas compared to about 25,000 Western medical-doctors in South Africa. 84% of the South African population seek a Sangoma more than 3 times a year.



Most Sangomas are women, even though they can be female or male. It is believe that a person who experiences "initiation illness", or ukuthwasa (severe headache, stomach pain or psychosis), is indeed a healer.

If a person is then contacted by their ancestors, they are expected to train with a more experienced Sangoma to become one themselves. This mentor helps them to connect on an even deeper level with their ancestors.

They dance to drums, chant traditional songs, "steam" (boil plants and inhale the steam produced all while sitting under a blanket and sweating), and use "muti" (a term used for medicinemuti is the Zulu word for tree, of which the root word is -thi) to become more bound with their ancestors.

Many years ago it would take approximately 25 years of practice to become a Sangoma. Currently, however, it takes between 5 and 7 years to graduate as a Sangoma.

 Once they become a Sangoma they can protect people or fix social problems or other community dilemmas. A Sangoma may lead a regular lifestyle and even have another "job" if they wish to.

While in South Africa there is no fixed list of equipment which Sangomas must use, or specifications for clothes they must wear, it still reflects their important connection to their ancestors.
This being said, there are some defining clothing items which the Sangomas often wear. One of these items is the gallbladder of a goat...which is tied into one's hair. This gallbladder is special because it comes from the goat which was slaughtered at the Sangoma's graduation. This gallbladder is said to call the ancestors.

Below is a photo of a ritual underway at the graduation of a Sangoma.



Many times, a cluster of horns is worn around the neck, as well as beads and medicinal herbs. A Sangoma may also wear the hide of a goat.

Below is a photo of a Sangoma dressed in their traditional regalia:

Photo source: http://www.peuplesawa.com/fr/bnnews.php?nid=1666

To summons ancestors, a Sangoma will enter a trance. To aid with this a sacred plant, such as imphepho, will be burned. Sometimes they will use tobacco as well. Dancing, chanting or playing drums with help to channel the ancestors. 

I found that the indigenous practices featured in this blog match my own Mi'kmaq cultural practices more closely than anything other African practices I have researched so far. The Mi'kmaq,too, use medicinal herbs to heal, and burn sacred grass and use tobacco to pray and summon ancestors.

They also play drums and sing chants, and wear similar regalia. As you can see, bead work is worn in both cultures. The woman above is wearing regalia with a six-point star, and it is possible the woman below is wearing an eight-point star somewhere on her regalia (symbolic in the Mi'kmaq culture).


Below is a photo of some Mi'kmaq regalia (notice how similar the beadwork is to that of the Sangoma):


Works Cited
"Cosmology." Wikipedia. Wikimedia Foundation, 27 Oct. 2014. Web. 02 Nov. 2014. <http://en.wikipedia.org/wiki/Cosmology>.
Halepis, Harriette. "What Is a Sangoma?" WiseGEEK. Ed. Bronwyn Harris. Conjecture Corporation, 24 Oct. 2014. Web. 02 Nov. 2014. <http://www.wisegeekhealth.com/what-is-a-sangoma.htm>.
"Introduction to Sangomas." Eshowe. Eshowe, n.d. Web. 02 Nov. 2014. <http://eshowe.com/zulu-sangoma/>.
Kapff, Uli Von. Zulu, People of Heaven: Witchcraft, How to Behave, Love Life, History. KwaZulu Natal: Holiday African Publications, 1997. Print.
"Muti." Wikipedia. Wikimedia Foundation, 24 Oct. 2014. Web. 02 Nov. 2014. <http://en.wikipedia.org/wiki/Muti>.
"Traditional Healers of South Africa." Wikipedia. Wikimedia Foundation, 28 Oct. 2014. Web. 02 Nov. 2014. <http://en.wikipedia.org/wiki/Traditional_healers_of_South_Africa#Drumming_and_ancestral_dancing>.
"Traditional Healers of South Africa." Wikipedia. Wikimedia Foundation, 28 Oct. 2014. Web. 02 Nov. 2014. <http://en.wikipedia.org/wiki/Traditional_healers_of_South_Africa>.
"Zulu Religion - Witchcraft." Zulu Culture. N.p., n.d. Web. 02 Nov. 2014. <http://www.zulu-culture.co.za/inyanga_zulu_culture.php#.VFV-Om90yM8>.  

Tuesday, 28 October 2014

Healing Children in Madagascar

I found some additional information on medicines used to heal in Madagascar, as well as some more specific information regarding the healing of children and expecting mothers. I collected the following information from the same source I referred to for my previous blog. In this this blog, however, I will be summarizing more of what I learned regarding medicinal healing, rather than spiritual healing, which was the main topic of my last blog.

The same Ombias that Amy met in Southern Madagascar was not only able to heal using spiritual methods, but by using medicinal plants as well.



He often makes a solution of water and a special plant. Patients who suffer from seizures may drink it, and it will heal from the inside.
He can also help patients who have knee problems or suffer from a stomach ache or problem with the head.

He actually used some of his healing methods on Amy's camera man, Tibi, because he was sick. Tibi was experiencing discomfort in his chest and back, as if he was getting a cold.

The Ombias began by mixing water with the bark shavings of a stick. A different green plant had been soaking in the water prior to it being used in the solution. The Ombias gave this solution to Tibi to drink.

The Tromba massaged oils into Tibi's stomach. Tibi soon began to feel better, and his health improved over the course of the day.

The Ombias was kind enough to share a few other methods he uses, on a regular basis, to heal patients.
He heats plants over fire and lays them on a patient's chest to help their cough. He uses an oil for inflammation in the mouth. He rubs a plant on charcoal to produce a substance which assists in child birth.

Amy and her crew went on several other expeditions in Madagascar. One of these expeditions took place in a small village in Southern Madagascar...off the South-Eastern Coast.

The team meets another healer, Enazy, who specializes in healing children. The gift to heal children had been given to him from Creator. His knowledge had been passed on from generation to generation, which initially stemmed from his ancestors (who once lived among medicinal plants in the forests). His methods are not spiritually based. Enazy is not an Ombias or a Tromba.

He is able to heal babies, which have problems with their head, by bathing him in a tea bath made from a special plant. The healer washes the head with the solution before returning them to their mother.
This method is used to cure many types of ailments.

He is able to cure cases of diarrhea as well.

Enazy has even delivered most of the children in his village. (Thinking back to the other video I saw...I wonder if Enazy has ever used that substance, made by rubbing a plant on charcoal, to assist in delivering babies in his village?).

He has many other treatments for various illnesses, including malaria. He creates a tea from a special plant, and the resulting solution is drank by the affected person.

Infections can be cured, as well, if a special tea is drank by the infected patient.
Enazy also heals wounds. The wound is washed with tea made from a plant and the wounded area is dried. Nothing is applied in bandage form to the wound, however.

(Unfortunately little information was provided ,by Enazy, on the name of many plants explained above, from the video).



I was able to find records of natural medicines which Mi'kmaq use to heal children and expecting mothers. I will focus on four types of plants.
Most medicinal Mi'kmaq plants are boiled into teas and drank to cure ailments, just like they do traditionally in Madagascar!


In photo below: plamuipkl, peppermint
Peppermint is great to help a fever. You can eat it plain/raw or steep it into a tea. It will work best if drunken 3 times each day. It is also known to be good for your nerves, distress, or tiredness. It will also restore your blood.




The photo below: maqtewe'kewey, black root
Black root is steeped and used in a baby's eyes if they are sore. It is also a good tonic for women to consume before and after giving birth to a baby. You can even steep and gargle it to cure flu, or sore throat.



The photo below: wkwamulamunipkek, trillium
Trillium helps a baby's colic. It also helps teething babies. To prepare a solution for consumption you may grate a small amount and mix it into the baby's bottle.


In the photograph below: wisawtaqji'jkl, golden threads
Golden threads are good for fertility. You may pick it and drink it as a tea. It is also used as an eyewash and to clean wounds. It can be used to moisturize the skin or heal cold sores.




Works Cited
"“Child Healer” (Madagascar)." Healing Seekers. Healing Education Foundation, n.d. Web. 28 Oct. 2014. <http://www.healingseekers.com/child-healer-madagascar/>.
"Kwe Mist Wen." Unamaki Institute of Natural Resources. Unamaki Institute of Natural Resources, 24 June 2011. Web. 28 Oct. 2014. <http://www.uinr.ca/news-articles/kwe-mist-wen/>.
"Madagascar Expedition." Healing Seekers. Healing Education Foundation, n.d. Web. 28 Oct. 2014. <http://www.healingseekers.com/expeditions/madagascar-expedition/>.
"Madagascar: Ombias Healer, Tibi's Stomach Treatment, and Sacred Seeds." Healing Seekers. Healing Education Foundation, n.d. Web. 28 Oct. 2014. <http://www.healingseekers.com/madagascar-ombias-healer-tibis-stomach-treatment-and-sacred-seeds/>.

Photo acknowledgements:

http://www.healingseekers.com/two-new-videos-an-upcoming-photo-exhibit-and-linda-carlisle-and-rita-rice-ledford-join-the-team/
http://www.frontiercoop.com/learn/hs_peppermintsavvy.php
http://robynbukowski.weebly.com/indigenous-influences-on-holistic-medicine.html
http://flowerinfo.org/trillium-flowers

Wednesday, 22 October 2014

Spiritual healing: Sacred Seeds and Sweetgrass

I have managed to find more information on the spiritual side of traditional healing in Madagascar. From the same source, I have also found specific information on healing children and expecting mothers. I have also other information regarding healing common ailments via use of herbs in Madagascar. However, I will not touch on this information until my next blog. 

I stumbled across a wonderful website created by a woman of the name Amy Greeson.
Amy is the founder, executive director, producer, and host of an educational resource called "Healing Seekers". She, essentially, travels around the world with her team; exploring some of the most remote places on Planet Earth.

She is a pharmacist and educator. Her goal with this organization is to educate people on old healing traditions of Indigenous cultures in various parts of the world.

On her website, Amy has photos, video footage and information from her team's expeditions.



Lucky enough for me, on one particular expedition, Amy and her team went to Southern Madagascar to learn more about the medicinal and spiritual, traditional healing methods of the Indigenous people there. I learned the following information in my blog from her video, titled "Madagascar: Ombias, Tibi Tonic and Sacred Seeds".

Amy first explains there are two types of healers in this part of Madagascar. They are both very spiritually rooted:

Ombias: Similar to a shaman. (Shamans are people who are able to reach an altered state of consciousness to communicate and interact with spirits). An Ombias heals by receiving information from their ancestors, as well as using medicinal plants.

Tromba: A tromba becomes completely possessed by the spirits of their ancestors and dictates healing, or punishing, information to the person who needs to be healed.

In the video, the Ombias that Amy meets also speaks a bit about medicines he uses to cure his patients. As I mentioned previously, my next blog will include this information. For now, however, I would like to share what I learned about a spiritual method which Ombias' use to cure patients.

This method involves using seeds, called the Tsikidy, which are used in assisting communication between the Ombias and their ancestors, while the Ombias are in a trance. The ancestors explain, to the Ombias, the life of the person who needs healing. They tell the Ombias what plants need to be used to heal them, and where these plants can be found.

This is how medicine and spirituality intertwine, to heal, in this particular part of Madagascar.

Next, sacred white sand (gathered from a tomb of a prince or king) is sprinkled on the seeds. This also assists in the healing of the patient. Then, the seeds and sand are boiled with the special plant into a solution. The patient drinks it.

Sometimes, the patient claims they are sick because they are cursed. This method works because it heals the patient both medicinally and spiritually.



Healers, such as the Ombias interviewed by Amy, travel to various locations to heal patients. While travelling, healers have the chance to continue collecting plants they need that they cannot find elsewhere.

In the Mi'kmaq culture, a method of spiritual healing often used involves sweetgrass. It is fair to say that probably most Mi'kmaq people use, or have used, sweetgrass at some point in their life.

Sweetgrass, Welima'qewe'l Msiku'l, is a sacred grass in Mi'kma'ki.
It is braided, and burned ceremonially in what is called a Smudging Ceremony. An Eagle feather is used to waft the smoke over one's body for the purpose of purification and cleansing. The Eagle is a sacred bird, as it can fly the highest of all birds. It can carry our prayers to Creator, and those passed on.



Smudging protects you from different forms of negativity, and carries our prayers to the other world, to Creator. Like the plants used by the Madagascans, sweetgrass is a natural and spiritual way to heal.

In my next blog I will go back to focusing on healing through natural medicines, especially the healing of children.



Works Cited:

Denny, Sarah. MicMac Herbal Medicine. Rep. Eskasoni: Micmac Association of Cultural Studies, n.d. Print.
"Healing Seekers In Madagascar." Healing Seekers. Healing Education Foundation, n.d. Web. 22 Oct. 2014. <http://www.healingseekers.com/healing-seekers-in-madagascar/>.
"Shamanism." Wikipedia. Wikimedia Foundation, 21 Oct. 2014. Web. 22 Oct. 2014. <http://en.wikipedia.org/wiki/Shamanism>.
"Sweetgrass." Sweetgrass. St. George's Indian Band, n.d. Web. 22 Oct. 2014. <http://www.sgib.ca/index_files/Page2137.htm>.




Photograph Acknowledgements:

http://ehess.modelisationsavoirs.fr/marc/ens/projets/datamining/divination/divination.html
http://www.broadwayworld.com/bwwmovies/article/Filmmaker-Antonio-Saillant-Joins-HEALING-SEEKERS-20140703
http://ca.images.search.yahoo.com/images/view;_ylt=Az_6xdlzTUhUWWkAYVbtFAx.;_ylu=X3oDMTIyOWdmazR2BHNlYwNzcgRzbGsDaW1nBG9pZAMzNmU5YTYwNTg5ZmM2YzQ4YTM2OWFkNWY0MjA0MDhjYQRncG9zAzEEaXQDYmluZw--?back=http%3A%2F%2Fca.images.search.yahoo.com%2Fyhs%2Fsearch%3Fp%3Dmi%2527kmaq%2Bsmudge%26n%3D60%26ei%3DUTF-8%26type%3Dast_clickconnect_14_48_ie%26fr%3Dyhs-ironsource-fullyhosted_003%26fr2%3Dsb-top-ca.images.search.yahoo.com%26ri%3D13%26hsimp%3Dyhs-fullyhosted_003%26hspart%3Dironsource%26tab%3Dorganic%26ri%3D1&w=3072&h=2304&imgurl=peimikmaqupdater.files.wordpress.com%2F2011%2F12%2Fsnudge1.jpg&rurl=http%3A%2F%2Fpeimikmaqupdater.wordpress.com%2Ftag%2Fmikmaq%2F&size=4857.1KB&name=%3Cb%3ESmudging%3C%2Fb%3E+Ceremony+%E2%80%93+An+excerpt+from+the+Kwimu+Messenger&p=mi%27kmaq+smudge&oid=36e9a60589fc6c48a369ad5f420408ca&fr2=sb-top-ca.images.search.yahoo.com&fr=yhs-ironsource-fullyhosted_003&tt=%3Cb%3ESmudging%3C%2Fb%3E+Ceremony+%E2%80%93+An+excerpt+from+the+Kwimu+Messenger&b=0&ni=200&no=1&ts=&tab=organic&sigr=11h88ghsv&sigb=17nf8kkqs&sigi=11ogaebf2&sigt=120esrhjl&sign=120esrhjl&.crumb=a3FLBZhRzMk&type=ast_clickconnect_14_48_ie&fr=yhs-ironsource-fullyhosted_003&fr2=sb-top-ca.images.search.yahoo.com&hsimp=yhs-fullyhosted_003&hspart=ironsource

Thursday, 16 October 2014

Traditional Headling of Madagascar

Through creating this blog, I hope to expand my knowledge of traditional healing in different parts of Africa, which use a combination of natural medicines and spirituality to heal. I will study two regions of Africa, and learn about the different methods of traditional healing they practice based on their religion, beliefs and location.


I am curious, as well, to compare the traditional methods of healing in Africa with those of the Mi'kmaq people here in Nova Scotia. As a Mi'kmaq First Nation, I have a curiosity and obligation to discover more about my own culture in this way.


Comparing my findings to the traditional/natural spiritual healing of the Mi'kmaq people rather than the medicine of the Western countries, which is essentially based off of logical analysis and more current medicine, is more intriguing to me. I am hoping this blog will give me the opportunity to explore my own culture on deeper levels as well as shed light on the methods of traditional healing used in Africa.
My goal is that I am able to compare and contrast these findings, formulate personal opinions, and gain feedback through discussion.


The first location I am researching is the beautiful and mysterious Madagascar.


The forests of Madagascar have 12000 plants that cannot be found anywhere else in our world. This means traditional healing processes used in Madagascar, which involve the use of natural substances, are unique from any other methods...even other traditional methods in other parts of Africa.

Below is a quotation spoken by Itv Dimbiraza, a traditional Madagascan healer:

The forest helps us to cure all illnesses. So we need to preserve the forest everywhere in the world, not just in Madagascar, in the world because the forest is nature. It’s our second God. There’s God up there and the forest is our second God.

It is obvious that this healer's methodical beliefs are both spiritual, and based off of nature. Many beliefs in the Mi'kmaq culture are also based off of nature, as the Mi'kmaq are very in touch, spiritually, with nature.

Practitioners of traditional and natural healing in Madagascar, such as Itv, claim their plants have the capabilities to manage terminal illnesses such as cancer.

A plant called the Madagascar Periwinkle is used by Madagascans to manage leukemia in children (below).



Below is a simple comparison I found between Mi'kmaq and Madagascan traditional medicinal herbs...

Below is a photograph of Ground Juniper: an herb used traditionally by the Mi'kmaq to cure kidney ailments and bladder infections.


Below is a photograph of the Pygeum: an herb used in Madagascar to increase ease of urination.


I am curious to see what other comparisons I can make between the traditional medicines used by these two cultures.



Works Cited
Francis, Bernie, Kristie Gehue, Julie Martin, Clayton Paul, and Mary Martha Sylliboy. "Mi'kmaw Language, Spirituality & Medicine- Mi'kmaw -Tlo'ti." Cape Breton University. Eastern Woodland Publishing, n.d. Web. 16 Oct. 2014.
"Herbal Medicine." Africa 24 Media (n.d.): n. pag. A24media.com. Africa 24 Media. Web. 14 Oct. 2014.
"Traditional African Medicine." Wikipedia. WIKI, 30 Sept. 2014. Web. 12 Oct. 2014.

Photo Acknowledgments
http://www.worldatlas.com/webimage/countrys/af.htm
http://www.bio.brandeis.edu/fieldbio/Edible_Plants_Ramer_Silver_Weizmann/Pages/spp_page_juniper.html
http://www.afroditeafrodisiacos.com.br/products-page/product-category/pygeum-africanum
http://bioweb.uwlax.edu/bio203/2011/schneide_rebe/references.htm
http://www.worldatlas.com/webimage/countrys/africa/mg.htm