JOURNAL OF HEALTH, EDUCATION AND SPORTS SCIENCE (JOHESS)

ISSN:0795-2120

VOLUME 6 NUMBER 1A PUBLICATION OF THE DEPARTMENT OF PHYSICAL AND

HEALTH EDUCATION UNIVERSITY OF MAIDUGURI, NIGERIA2007

JOURNAL OF HEALTH, EDUCATION AND SPORTS SCIENCE (JOHESS)VOL. 6 NUMBER 1, JUNE, 2007ISSN 0795-2120Journal 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 SERVICESLiman Ciroma DriveOpposite SSTH Car ParkUniversity of Maiduguri

ISSN 0795-2120

EDITORIAL BOARDEditor-in-ChiefNebath Tanglang, Ph.D.

Managing EditorIbrahim A. Njodi, Ph.D.

EditorsProf. Mohammed W.U. Gaya, Ph.D.Prof. Amina Kaidal, Ph.D.Stephen S. Hamafyelto, Ph.D.Arimiyau A. Sanusi, Ph.D.

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David W. BwalaEditorial Advisory BoardProf. B.S. MsheliaDepartment of Physical and Health EducationUniversity of Maiduguri, Maiduguri.

Prof. O. EnyinkwolaPhysiology DepartmentCollege of Medical ScienceUniversity of Maiduguri, Maiduguri.

Prof. P.F.C. CarewDepartment of EducationUniversity of Maiduguri, Maiduguri.

Prof. B.A. OmotaraDepartment of Community MedicineUniversity of Maiduguri Teaching Hospital

Prof. F.A. AmuchieDepartment of Health and Physical EducationUniversity of Nigeria, Nsukka.

Prof. Y. AwosikaDepartment of Health Education and Human KineticsUniversity of Ibadan, Ibadan.

Prof. M.A. ChadoDepartment of Physical and Health EducationAhmadu Bello University, Zaria.

Prof. D.I. MusaDepartment of Physical and Health Education Benue State University.

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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:

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i. Papers should be written in accordance with the last APA

format.

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 BoardGuidelines for submitting papersTable of contentsList 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 Child-Bearing 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

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Nutrition, Aerobic Exercise and Psychological Strategies in the Management of People Living with HIV/AIDS – Baba Nduna Gurama & Augustine Ayuba GagarePersonal 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 of Female Leadership in Sports Administration: An Overview - 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. NjodiCarbohydrate, 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 –

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A. Balami, Sumayya A. Tijjani & V. Dashe

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 IsyakuCollege of Education, Azare, Bauchi State.

Mohammed K. GanaDepartment of Physical and Health Education, University of Maiduguri, Maiduguri.

Shehu, Raheem AdaramajaDepartment of Physical and Health Education, Faculty of Education, University of Ilorin.

Mallam Sheshi, BabaDepartment of Physical and Health Education, Faculty of Education, Bayero University, Kano.

Baba Nduna GuramaDepartment of Physical and Health Education, University of Maiduguri, Maiduguri.

Augustine Ayuba GagareDepartment of Physical and Health Education, University of Maiduguri, Maiduguri.

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Nwaiwu, N.E.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 ApaguDepartment 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

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Department of Physical and Health Education, University of Maiduguri, Maiduguri.

V. DasheDepartment of Physical and Health Education, Ahmadu Bello University, Zaria.

V.O. OgubguajahDepartment of Chemistry, Faculty of Science, University of Maiduguri, Maiduguri.

S.T. GarbaDepartment of Chemistry, Faculty of Science, University of Maiduguri, Maiduguri.

Ayuba SamaliDepartment of Science and Technology Promotion, Federal Ministry of Science and Technology, 5th Floor 3, Federal Secretariat, Abuja.

Sumayya Abdulkarim TijjaniDepartment of Physical and Health Education, University of Maiduguri, Maiduguri.

Ahmed Alhaji AzareCollege of Education, Azare, Bauchi State.Abdullahi Mohammed IsyakuCollege of Education, Azare, Bauchi State.

Usman Mohammed IsahDepartment of Integrated Science, College of Education, Azare, Bauchi State.

Kabiru Baraya AliyuDepartment 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

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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.

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 inter-disciplinary

analysis of events.

The JOHESS will help you keep abreast of all prevailing

theoretical, philosophical and methodological approaches in each of

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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.

PRACTICE AND EFFICACY OF ALTERNATIVE MEDICINE IN NIGERIA

BY

SHEHU, RAHEEM ADARAMAJA, Ph.DDepartment of Physical and Health Education,

Faculty of Education, University Ilorin.

&

MALLAM SHESHI, BABADepartment of Physical and Health Education,Faculty of Education, Bayero University, Kano

ABSTRACTAlternative 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

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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.

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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

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background as well as on the knowledge, attitudes and beliefs that are

prevalent in the community regarding 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).

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Traditional medicine, like the western medicine aimed at healing

or preventing diseases. In this respect, both typed of medicine have

the same 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),

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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, 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

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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).

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

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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 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 open-air 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.

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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).

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.

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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 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

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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.

Strengths of Alternative Medicine in Nigeria1. 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

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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 medicine, the patient has ready

access to the doctor who devotes his undivided attention

to his patient(s).

Weaknesses of Alternative Medicine in Nigeria1. 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.

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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.

ConclusionThe 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 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

22

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.

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