Sorcery and witchcraft beliefs on the front line of public health response in Papua New Guinea and beyond.

Problem: Many communities refer to sorcery or witchcraft to explain misfortunes such as sickness, death and disability. The effects of these beliefs on public health service delivery have long been overlooked. Beliefs in sorcery and witchcraft are significant challenges for health-care workers to understand to deliver better health outcomes and avoid inadvertently triggering accusations of witchcraft that may lead to violence. Context: This paper examines the impacts of accusations of sorcery and related violence on the provision of health care in Papua New Guinea. Action: The discussion focuses on a workshop held in Papua New Guinea in September 2022 with health extension officers on the topic of health-care delivery and sorcery accusations. Lessons learned: The workshop confirmed the challenges that beliefs in sorcery and witchcraft present for health extension officers and suggested several strategies that could be used to navigate them. It identified several possible future measures that those on the front line of community health-care delivery considered most important in responding to the issue. These included educating health-care workers on how to effectively address sorcery beliefs when delivering health care and developing communication techniques on the causes of death and sickness that avoid triggering sorcery accusations. Discussion: This paper reviews the findings of the workshop in the broader context of the effects of beliefs in witchcraft on public health delivery globally. Because of the close connections between sorcery beliefs and health, equipping health-care workers and field epidemiologists with strategies to address these beliefs effectively is critical to delivering better health care, facilitating timely response to public health events, and helping to prevent violence related to sorcery accusations. This need exists in all countries where sorcery beliefs related to health, illness, disability and death are prevalent.

Witchcraft beliefs around the world: An exploratory analysis.

This paper presents a new global dataset on contemporary witchcraft beliefs and investigates their correlates. Witchcraft beliefs cut across socio-demographic groups but are less widespread among the more educated and economically secure. Country-level variation in the prevalence of witchcraft beliefs is systematically linked to a number of cultural, institutional, psychological, and socioeconomic characteristics. Consistent with their hypothesized function of maintaining order and cohesion in the absence of effective governance mechanisms, witchcraft beliefs are more widespread in countries with weak institutions and correlate positively with conformist culture and in-group bias. Among the documented potential costs of witchcraft beliefs are disrupted social relations, high levels of anxiety, pessimistic worldview, lack of entrepreneurial culture and innovative activity.

Plantas que curan y descolonialidad. prácticas cotidianas comunitarias de las mujeres, en Montes de Maria / Plantas que curam e decolonialidade. práticas cotidianas comunitárias das mulheres, em Montes de Maria / Plants that cure and decoloniality: practices of everyday life communitary of women, in Montes de Maria

RESUMEN. El artículo parte de las reflexiones de la investigación de Doctorado Grupalidad curadora. Descolonialidad de saberes-prácticas campesinas y afroindígenas en Montes de María (Caribe colombiano); interesada, desde una perspectiva descolonial, por aquellos saberes para curar que fueron excluidos por la ciencia moderna y colonial, silenciando el potencial que entraña la comunidad. Nos centramos en las prácticas cotidianas como curar con plantas que utilizan las mujeres campesinas en las comunidades San Francisco, Medellín y Villa Colombia (Ovejas-Sucre). Las herramientas y técnicas fueron el mapeo de saberes y prácticas comunitarias, entrevistas colectivas, observaciones y recorridos comunitarios por las veredas y las huertas; también el diario de campo, como herramienta de apoyo para el registro y la descripción. El método de análisis cualitativo de la información, privilegió el punto de vista de la experiencia de las mujeres. Los aportes descoloniales orientaron nuestras reflexiones y el análisis del material de campo sobre los saberes y prácticas de cura. En el conocimiento silenciado que reside en las prácticas cotidianas de las mujeres campesinas estarían las claves para curar los dolores de la guerra en los territorios colombianos; lo que justifica una reflexión y un aprendizaje para la academia, en particular, para la Psicología Comunitaria.

RESUMO. O artigo parte das reflexões de pesquisa de doutorado Grupalidade Curadora. Descolonialidade dos saberes-práticas camponesas e afroindígenas em Montes de Maria (Caribe colombiano), interessada, a partir de uma perspectiva descolonial, esses saberes para curar que foram excluídos pela ciência moderna e colonial, silenciando o potencial envolvido na comunidade. Focalizamos as práticas cotidianas como curar com plantas usadas pelas mulheres camponesas nas comunidades San Francisco, Medellín e Villa Colombia (Ovejas-Sucre). As ferramentas e técnicas eram mapeamento de saberes e práticas comunitárias, entrevistas coletivas, observações e visitas comunitárias pelos caminhos e hortas; também o diário de campo, como ferramenta de apoio ao registro e descrição. O método de análise qualitativa da informação privilegiou o ponto de vista e a experiência das mulheres. Aportes descoloniais orientaram nossas reflexões e a análise do material de campo sobre os saberes e práticas de cura. No conhecimento silenciado que reside nas práticas cotidianas, haveria as chaves para curar as dores da guerra nos territórios colombianos; o que justifica uma reflexão e um aprendizado para a academia, em especial, para a Psicologia Comunitária.

ABSTRACT. This article originates from the PhD research Groupality curator: Decoloniality of peasant and afro-indigenous knowledge/practices in Montes de Maria (Colombian Caribbean); from a decolonial perspective, it is interested on the knowledge of cure that were excluded by modern/colonial science. Ando as a consequence, it has silenced the potential of the community. The central point of our study are the practices of everyday life related to cure with medicinal plants that are employed by peasant women in the communities of San Francisco, Medellin and Villa Colombia (Ovejas-Sucre). The tools and techniques we used were mapping community knowledge and practices, collective interviews, observations, trips along the countryside roads and vegetable gardens, and, finally, a field diary—as support tool for registration and description. The method of qualitative analysis of information privileges the point of view and experience of woman. The decolonial contributions enabled us to direct our reflections and analyses of the field material toward knowledge and practices of cura. In the silenced knowledge that resides in the practices of everyday life of peasant women would be the keys to heal the pains of war in the Colombian territories; which justifies a reflection and learning for the academy, in particular, for Community Psychology.

Knowledge, attitude and traditional practices towards epilepsy among relatives of PWE (patients with epilepsy) in Marrakesh, Morocco.

Epilepsy remains one of the most common neurological diseases in the world but seems to be widely misunderstood, especially in low-income countries. Patients with epilepsy (PWE) can face considerable stigma in society, and there have been various studies that evaluate the knowledge and attitude of the population towards epilepsy. However, there was no study of this kind in Morocco. PURPOSE: Our aim was thus to assess knowledge, attitudes, and traditional practices specifically among relatives and caregivers of PWE in our community, in order to better evaluate their educational needs. METHODS: This cross-sectional and descriptive study was carried out over a year long period in the outpatient neurology clinic of the Mohammed 6 University Hospital, a tertiary referral center in Marrakesh, Morocco. The respondents were relatives of PWE (usually parents and siblings) or spouses who attended the outpatient clinic alongside them. The interviews were carried out by the same investigator at the outpatient clinic during patient's visits, face-to-face using Moroccan Arabic or Darija, with an 18-item questionnaire. RESULTS: Responses of 100 participants were analyzed. The mean age was 40 years old and 5 months. Sixty-six percent of the respondents were women, 50% of rural origin and 76 % lived in an urban area. Forty-one percent were illiterate, and 74% were of low income. Only 65% of the participants knew the Arabic term for epilepsy. For 48%, epilepsy was linked with witchcraft or demonic possession. Seventy-five percent of the respondents had at least one prior consultation to a traditional healer. Only 5% in our study knew the first-aid basics to apply in case of a seizure. CONCLUSION: Despite having a relative with epilepsy, our participants' knowledge was very poor. The level of education and income seem to be the two major contributing factors. Cultural beliefs and superstition are very pervasive, and the majority of our sample had already used traditional healing and alternative medicine. Our study highlights the need for a more global intervention in Morocco encompassing healthcare policies, awareness campaigns, and educational reforms.

Public perception and attitude towards people living with epilepsy in Nigeria.

OBJECTIVE: This study aimed to assess the community knowledge, awareness, and attitude towards people living with epilepsy (PLWE) in Lagos, Nigeria. This was to provide background information for formulating evidence-based campaign and intervention to reduce stigma and improve health-related quality of life amongst PLWE and their families. METHODS: Adult respondents (n = 1614) selected via multistage probability sampling completed a set of questionnaires. A case vignette was used to depict epilepsy. The respondents' knowledge of, familiarity with, perceived cause, and preferred treatment option for epilepsy were assessed. Their attitude towards people's attitude was measured with Attitudes and Beliefs about Living with Epilepsy (ABLE) scale. RESULTS: While a total of 1258 (67.6%) could correctly name the illness as epilepsy, only 945 (58.5%) had witnessed an epileptic seizure episode before. The most endorsed causes of epilepsy were brain injury/infection (75.8%), evil spirit/witchcraft (73.0%), God's will (70.0%), and infection by contact (64.9%). Only 67.6% believe that epilepsy is treatable, and 42.5% preferred treatment by spiritualist. Generally, there was a positive attitude to PLWE; however, there were serious risk and safety concerns. The factors associated with negative attitude towards PLWE include male gender (adjusted odds ratio [AOR]: 2.44, 95% confidence interval [CI]: 1.98-3.00), lower educational status (AOR: 1.69, 95% CI: 1.32-2.16), poor knowledge of epilepsy (AOR: 1.74, 95% CI: 1.36-2.22), poor familiarity with epilepsy (AOR: 1.65, 95% CI: 1.14-2.42), and endorsement of supernatural causes of epilepsy (AOR: 1.59, 95% CI: 1.28-1.97). SIGNIFICANCE: Closing the treatment gap for epilepsy in Nigeria and other sub-Saharan Africa countries will involve steps to change the misconception of the Nigerian populace as regards the causes of epilepsy and help seeking pathway. There is need for nationwide educational programs for epilepsy that consider cognitive and affective processes and also involve all the major stakeholders like primary care workers, community leaders, and spiritual and traditional leaders.

Contemporary views on dementia as witchcraft in sub-Saharan Africa: A systematic literature review.

AIM: To explore the impact of cultural beliefs of dementia as witchcraft in sub-Saharan Africa. BACKGROUND: The population of sub-Saharan Africa is ageing, which increases the number of those at risk of dementia. Mental health and physical diseases that affect behaviour have often been associated with witchcraft. Accusations of witchcraft leave individuals vulnerable and at risk. METHOD: A systematic review, which followed the Preferred Reporting for Systematic Reviews and Meta-Analyses (PRISMA) guidelines and completed a PRISMA checklist. CINAHL, PsycINFO, Web of Knowledge, PubMed and Science Direct databases were searched for relevant studies published from their inception to 31 May 2019 by applying appropriate Medical Subject Headings. Data analysis adhered to Thomas and Harding's thematic synthesis. RESULTS: The review identified limited literature on this topic, with only five papers meeting the inclusion and exclusion criteria. Studies explored health provision, and knowledge and beliefs of dementia in Tanzania and South Africa. Three themes emerged as follows: (a) poor knowledge of dementia, including the belief of dementia as witchcraft; (b) challenges of supporting a family member with dementia in the community; and (c) health-seeking behaviours of and for people with dementia. CONCLUSION: There remains a need for dementia awareness and education across sub-Saharan Africa communities, including faith and traditional healers, and healthcare professionals to support pluralistic healthcare provision. Nurses are the best-placed healthcare professionals to support these initiatives and the development and implementation of low-resource nonpharmacological interventions to support people with dementia and their families living in the community. RELEVANCE TO CLINICAL PRACTICE: Nurses working in sub-Saharan Africa and those caring for patients from sub-Saharan Africa can only provide person-centred care and support for a person with dementia and their family if they understand their cultural beliefs, one of which may include witchcraft.

Aged women, witchcraft, and social relations among the Igbo in South-Eastern Nigeria.

Belief in the existence of witchcraft has remained a social phenomenon in Igbo society, especially with aged women who are often labeled witches. This study is exploratory and explains the implication of labeling an aged woman a witch and social relations in Igbo society in South-Eastern Nigeria. Twenty interviews were conducted with aged women who are victims of the witchcraft label and their relatives using qualitative methods of data collection, key informant interviews, and in-depth interviews. Data collected were analyzed using ethnographic content analysis. Findings reveal different social views attached to witchcraft and how it relates to aged women.

The role of traditional and faith healers in the treatment of dementia in Tanzania and the potential for collaboration with allopathic healthcare services.

Background: Low diagnostic rates are a barrier to improving care for the growing number of people with dementia in sub-Saharan Africa. Many people with dementia are thought to visit traditional healers (THs) and Christian faith healers (FHs) and these groups may have a role in identifying people with dementia. We aimed to explore the practice and attitudes of these healers regarding dementia in rural Tanzania and investigate attitudes of their patients and their patients' carers. Methods: This was a qualitative study conducted in Hai district, Tanzania. Semi-structured interviews were conducted with a convenience sample of THs and FHs and a purposive-stratified sample of people with dementia and their carers. Interview guides were devised which included case vignettes. Transcripts of interviews were subject to thematic analysis. Findings: Eleven THs, 10 FHs, 18 people with dementia and 17 carers were recruited. Three themes emerged: (i) conceptualisation of dementia by healers as a normal part of the ageing process and no recognition of dementia as a specific condition; (ii) people with dementia and carer reasons for seeking help and experiences of treatment and the role of prayers, plants and witchcraft in diagnosis and treatment; (iii) willingness to collaborate with allopathic healthcare services. FHs and people with dementia expressed concerns about any collaboration with THs. Conclusions: Although THs and FHs do not appear to view dementia as a specific disease, they may provide a means of identifying people with dementia in this setting.

Normal grief and its correlates in Lubumbashi, an urban city in the Democratic Republic of Congo.

INTRODUCTION: Grief is a universal experience faced at one time or another by most people during their lives. Response to grief and bereavement losses can lead to psychiatric disorders such as mood disorders, post traumatic responses, insomnia loss of appetite, anxiety, and depression. The aim of our study is to value in our community the physical and psychological complications of a normal grief. METHODS: We conducted a cross-sectional study from March 2012 to September 2012 in Lubumbashi, Democratic Republic of Congo. Two questionnaires, the Hamilton Anxiety Scale and the Beck Depression Inventory scale were used as screening tool. A snow ball sampling method was performed and the questionnaires were administered only to those who consented to participate in the study. RESULTS: A total of 78 subjects were included in the study of which 87.2% were aged between 14-50 years old. The majority of the subjects were female 65.4%, and about a quarter (28%) was unemployed. The main correlates of the grief reported in the present study were being treated as witchcraft or accused to be responsible of a death (68%), being rejected by family and not being allowed to inherit (32%). Being homeless was reported in 26%. The main psychological symptoms reported were psychological distress after 1 year (65%) and related physical health problems after the death (72%). Depression and mild anxiety were the most reported disorders, with respectively 92.3% and 74.4% of the subjects. CONCLUSION: Grief in Lubumbashi is associated with a large number of psychological, social and health problems. Health problems such as gastric is, high blood pressure were often reported. Being accused of witchcraft remains the main social impact. Depression and anxiety were the most psychological problem associated with grief.