Role of Traditional Medicine in Third World Countries

social occasion of Traditional Medicine in Third World CountriesOverviewAccording to the case Aboriginal wellness Organisation (NAHO, 2003), the term tralatitious was introduced by the British during the colonial era and often rejected by some autochthonous peoples. Authorities in the industrialised ground physical exercised the term handed-downistic medicine to distinguish between occidental medicine and checkup intimacy and practices that were topical anaesthetic to indigenous tribes in Africa, South East Asia and other move of the one- leash world. Today conventional medicine is also referred to as comple handstary color and substitute(a) Medicine (CAM) (Shaikh Hatcher, 2005). Chronic social, economic and semipolitical fusss in many ternion world countries means that the vast studyity of their populations have weensy or no access to new-made medical resources. By contrast, traditional medicine is often available to the masses and may constitute the save available wellness cargon resource. This essay discusses the role of traditional medicine as an necessity resource in the third world, with picky proposition grapheme to Nigeria and Pakistan.Traditional Medicine in that location is no universally accepted and app atomic number 18nt definition of traditional medicine, generally because of differences in culture, language, and medical products and practices across the third world. However, the World Health Organisation defines traditional medicine as wellness practices, approaches, knowledge and beliefs incorporating plant, animal and mineral found medicines, spiritual therapies, manual techniques and exercises, utilise singularly or in combination to treat, diagnose and prevent illnesses or maintain well-being (WHO, 2003). Traditional medicine generally refers to any medicative knowledge and practices that arent within the domain of new-made day Western medicine. bid red-brick medicine the ultimate goal of the traditio nal healer is to make better the well being of individuals who present with some undesirable physical or psychological malady (Shaikh Hatcher, 2005). However, traditional medicine is unique in that improvements in well-being may mix spiritual healing, and whereas western medicine largely relies on science-based knowledge and procedures, traditional medicine is based on topical anaesthetic anaesthetic rituals, herbs, and superstitions indigenous to the topical anesthetic community (NAHO, 2003).Traditional medicine may incorporate different fields of expertise. NAHO (2003) identifies several types of specialists, including the spiritualist, herbalist, medicine man/ char, and healer. Spiritualists specialise in spiritual healing, for example by communicating with dead ancestors and performing ritualised sacrifices (e.g. killing a chicken). They often enjoy a certain degree of delegacy within local communities, serving as mentors for individuals or families. Herbalists are mayh ap equivalent to pharmacists and pharmacologists in western medicine. They are experts on the medicinal properties of local plants and are typically called upon to prepare assorted medicinal concoctions to cure specific ailments. Such preparations may be in the form of a meal, drink, or even special soap for bathing. Healers are individuals with a natural natural endowment for healing, often through spiritual or other means, perhaps connatural to the psychic in Western society. Indeed, in that respect seems to be a steep degree of overlap between healers, and spiritualists, albeit this is debatable and culture-specific. Finally, the medicine man/woman is a traditional healer usually involved in observation activity, such as a funeral. They often carry a roundabout of material effects, such as mysterious bundles, bones, and other effects. Chronic shortages of modern wellness reverence resources in the third world has led to renew interest in the role that CAM could play in reducing ill-timed morbidity and mortality.Health care in the third wordPopulations animate in third world countries are plagued by a renewal of wellness problems. These include child ingest problems such as low birth weight (Arif Arif, 1999), nutritional problems, notably malnutrition, hypoglycaemia and hy buttockshermia (Bhan et al, 2003), kidney disease (SantaCruz, 2003), degenerative psychiatrical illnesses such as Hodgkins disease (Hu et al, 1988), hypertension (Galie Rubin, 2004), tobacco-related illness (Tomlinson, 1997), and so on. The prevailing economic, political, social and environmental measure ups arent ideal for maintaining good health (Cooper, 1984). Socio-economic inequalities caused by flawed economic policies and political corruption has meant that modern medicine is beyond the reach of the suffering masses. Environmental decadence manifests in poor hearty conditions, itself a result (at least in part) of weak economic al-Qaeda, and political leadership . Governments in many third world countries often spend lone(prenominal) a fraction of their gross domestic product (GDP) on health care, so that in that location is a chronic shortage of both primary and secondary coil health resources such as clinics, hospitals, staff, and drugs. Health care policies are either absent, in fit or poorly implemented. Lack of adequate sustenance stifles research and development, not withstanding positive side effects like increase creativity (Coloma Harris, 2004).These deplorable conditions have persisted despite massive financial enthronisation by the World Bank. The organisation pays out an estimated $28 billion e truly year to third world countries, some of which is meant be used for the development of adequate health infrastructure (Pinker, 2000). But this has had little effect, partly because of government corruption, political dissymmetry, and crippling national debts. more(prenominal)over, technological change is so rapid that enth ronisation in essential medical equipment is not viable, unless there is a veritable(a) cash flow to finance replacements (Coloma Harris, 2004). Much has been written about the problem of soul drain in which locally trained professionals flee their under-resourced and decaying health care governing bodys to take up more lucrative jobs abroad (Fisher, 2003 Latif, 2003 Levy, 2003). accordingly there is the capitalist constraint. Private companies in the West that provide health services, pharmaceuticals, equipment, and other medical resources expect to make a profit to baulk in business. This means selling products to their clients (governments, health service organisations, the general public) at a cost-effective price, which third world countries simply cannot afford. Getting clandestine companies to sell their health services and products at a loss, for example by provide cheap or free drugs, often requires government interposition and corporate will (Enserink, 2000), both of which are often lacking. In the middle of such adversity traditional medicine may provide the scarcely viable source of health care.NigeriaModern health care in Nigeria incorporates primary care provided by local government and undercoverly owned clinics, secondary care deal outd by hospitals, and tertiary services (e.g. orthopaedics, psychiatry) provided by specialist hospitals (WHO, 2002-2007). Like many third world countries the health infrastructure is severely under funded, with chronic equipment and staff shortages (Kadiri, 2005). Brain drain is a constant problem (Levy, 2003), and adequate health care is expensive and then beyond the reach of the masses (WHO, 2002-2007). Traditional medicine operates side-by-side with modern health care. Most Nigerians have access to traditional healers, or medicine men, especially in the rural areas where people lack local health infrastructure and transportation to travel to the nearest clinic or hospital. Thus, CAM is the only he alth resource available to close to Nigerians (Mpyet et al, 2005). Nigeria is actually a melting pot of over 300 different tribes1, with remarkably different languages, cultures, lifestyles, religions and traditional governments (at local level). Thus, the practice of traditional medicine is quite varied across the coarse. Nevertheless, most medicine men are considered experts in the preparation and administration of various herbal medicines, and the prognosis for patients is often good. The use of herbal drugs carry ons very popular, especially amongst the older generation and/or less educated.Recent record suggests that some Nigerians are suspicious of modern medical procedures and consequently cuckold to utilise services to which they have access. Raufu (2002) and Pincock (2004) both document a recent health crises in northern Nigeria in which parents refused to get their kids vaccinated against poliomyelitis. There was considerable scepticism about the vaccination campaig n, with many parents concerning their children may grow infected with the HIV, or worse become infertile, irrespective of what the health officials said. This hazard seems to mirror a subtle nation-wide cultural shift towards traditional medicine. For example, there have been calls for traditional healers to be involved in making referrals to secondary care services, along side professional medical doctors (Mpyet et al, 2005). The WHO has specifically encourage research on traditional medicine in Nigeria, and the National pioneer for Pharmaceutical Research and Development (NIPRD), located in Abuja, the capital city, has been determine as a possible location for such research. The NIPRD was set up to conduct research projects designed to improve, refine, and modernise traditional medicine, especially in terms of herbal remedies. The institute has successfully developed some herbal medicines including NIPRD AM-1, a herbal extract for treating malaria.In other parts of the count ry steps have been taken to blend traditional medicine with modern medical procedures. The Fantsuam Foundation (IHDC, 2003), a womens group founded in 1996 and based in northern Nigeria with over 80,000 members, was set up to help rural women difference of opinion their way out of poverty. This organisation is not profit oriented, whole kit and caboodle in collaboration with local government, and uses modern computer resources, such as electronic commerce. The foundation recognises the value of CAM especially amongst women victuals in poor communities, and works to reconcile traditional practices with modern medicine. Women in this part of the country are plagued by a variety of health problems ranging from minor ailments (e.g. back pains) to more serious conditions (e.g. HIV/AIDS). Thus, there is an ever-present demand for appropriate health care. Traditional healers are very active, using various emollients and herbs to treat patients. More encouragingly, the Foundations work in the community has extravagantlylighted several interesting points concerning the modernisation of traditional medicine. These include the following Some aspects of traditional medicine can be improved for better health service provision Traditional healers are open to modernisation initiatives provided there is a sense of partnership and able property rights are saved Traditional medicine as a body of knowledge can be preserved while concurrently opening it up to reforms. Overall, the value of traditional medicine as a widely available health resource is universally recognised in Nigeria.PakistanPakistan like other third world countries suffers from an under funded and under-resourced modern health care system. Poverty-related health problems are rife, including low birth weight (Bhutta et al, 2004), hepatitis (Yusufzai, 2004), sexually transmitted diseases (Wallerstein, 1998) and high infant mortality and malnutrition (Abbasi, 1999). The health care system is dichotomised int o the public and private sectors. The former incorporates a mixture of mostly unregulated private hospitals, clinics, and traditional healers, while the public sector is made up of government run hospitals, mostly in very poor condition (Shaikh Hatcher, 2005). Overall, Pakistans health service system does not compare favorably with its neighbours. Poverty, illiteracy and poor sanitation, as well as political instability compound the problem, with infant mortality and infectious disease pickyly bad (Abbasi, 1999 Zaidi et al, 2004). Historically CAM has been a permanent part of the health care decorate in Pakistan, practised in the form of Unani, Ayurvedic and homeopathic systems (Shaikh Hatcher, 2005). Unani medicine entails the use of natural resources normally found in the body, such as blank and fresh water, whereas Ayurveda remedies are sensitive to a womans natural rhythms and cycles.There is situation emphasis in Pakistan on the use of plant-based traditional medicines, albeit animal based products are sometimes used. In the midst of chronic and widespread socio-economic departure more and more Pakistanis are turning to traditional healers for their health care (Shaikh Hatcher, 2005). local anaesthetic hakeems, religious leaders and medicine men regularly dispense traditional therapies. These individuals enjoy considerable public trust and respect, especially in the rural areas, and patients regularly present with a wide range of medical conditions including gynaecological problems. According to Jafry (1999) traditional medicine was officially acknowledged in Pakistan under the Unani, Ayurvedic and Homeopathic Practitioners Act of 1965. The practice of homeopathy in particular has become well established, with increases in the number of homeopathic (privately owned) schools, especially aft(prenominal) the Homeopathic Board and National Council for Homeopathy (NCH) was set up. Currently there is an abundance of homeopathic clinics, pharmaceutica l companies, and other related organisations in Pakistan. Interestingly, despite these advances Pakistan continues to import homeopathic medicines in large quantities and local drug prices remain high. Consequently many Pakistanis cannot afford homeopathic treatment. Like the modern health care system which is heavily under funded ((Abbasi, 1999), homeopathic medicine rest crippled by under investment (Jafry, 1999). Despite these drawbacks, CAM as a whole rest more accessible than modern health resources, and constitutes an all-important(a) resource for the vast majority of the population (Shaikh Hatcher, 2005).ExploitationNAHO (2003) has identified a number of important concerns that need to be recognised if CAM is to be successfully integrated with modern medicine in developing nations. Firstly it is essential to recognise the important role played by the elderly, who form the book of spiritual healers and medicine men. Less common in Western culture, high reverence for elder s in many third world countries is a major reason traditional medicine enjoys considerable public endorsement. Secondly, there is the hazard of exploitation by unscrupulous western private enterprise. In particular it would be wholly inappropriate in a cash thriftiness for a private pharmaceutical company, concerned about making a quick profit, to offer symbolic but worthless gifts to a traditional healer in return for valuable knowledge on local medicines, ointments and herbs. Thirdly, there is the issue of intellectual property rights. These must be protected under any circumstances, again to avoid unfair exploitation and profiteering by private companies. Health care funding provided to third world governments by the WHO, World Bank, and other financial organisations should be conditional on the composition and implementation of satisfactory protective policies. For example independent (e.g. WHO) officials can be used to supervise contracts that are drawn up between private ent erprises and traditional healer groups.ConclusionsAs early as 1984 Cooper argued that Western medicine might not really be suitable for the third world (Cooper, 1984). Despite the rapid spread of modern medicine CAM remains an indispensable resource for providing adequate health care to the majority of individuals living in these countries. Socio-economic and political problems have severely limited access to modern health care. However, considerable progress has being made towards harness the capability of traditional medicine, for example by allowing traditional healers to make hospital referrals. both the WHO and World Bank seem committed to promoting the development of CAM. Given the complexness and variability of health provision across the third world it may be necessary to tailor health care reform to the queer requirements of each country (Buch, 2005). Traditional medicine is firmly rooted in local culture and customs (NAHO, 2003), and therefore traditional health protocol s cannot be generalised across nations. Additionally, concerns about equality, protection rights, and other ethical issues need to be addressed.ReferencesAbbasi, K. 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