The Akan are historically an important ethnic group in Ghana who have beliefs on wide range of practices including orthopaedic therapy. The treatment is referred to in indigenous circles as ‘bone setting’. It is a specialised branch of traditional medicine which is quite popular among the Akan in Ghana. Unfortunately, most studies on the subject have focused on benefits of the treatment without placing premium on the philosophy that produced those results. The study seeks to examine the belief systems associated with indigenous orthopaedic therapy among the Akan of Ghana and also investigate the extent to which the belief systems have influenced the diagnosis, treatment and rehabilitation of indigenous orthopaedic therapy. The study is qualitative and the Case study approach was adopted. The population for the study comprises the orthopaedic centres in the Akan Regions of Ghana, patients and cured patients from the selected indigenous orthopaedic centres, Western Medical Practitioners associated with the centres and knowledgeable people on the subject in the communities visited. Purposive sampling procedure was adopted for this study. Observation, and interview were used to collect data from the centres visited. The study revealed that the Akan belief informs the therapists’ choices of tools and materials for their therapeutic processes. Their mode of diagnosis and treatment are also influenced largely by this belief. These processes are approached from two levels; the spiritual and the physical. Spiritually, they deal with the spirit that caused the bone injury and physically use various substances to treat the injury. The indigenous practice therefore makes room for rehabilitation of cured patients in order to address all social and psychological imbalances the injury brings to the cured patients.
Published in | International Journal of Education, Culture and Society (Volume 7, Issue 3) |
DOI | 10.11648/j.ijecs.20220703.16 |
Page(s) | 158-168 |
Creative Commons |
This is an Open Access article, distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution and reproduction in any medium or format, provided the original work is properly cited. |
Copyright |
Copyright © The Author(s), 2022. Published by Science Publishing Group |
Diagnosis, Indigenous, Orthopaedic, Rehabilitation, Therapy, Treatment
[1] | Alma Pater et al. (n.d.). Akan People: Retrieved: 1st September, 2013 from http://en.wikipedia.org/w/index.php/.oldid=424234924,pps.1-7 |
[2] | Quarcoopome, N. A. (1997). Art of the Akan. Art Institute of Chicago Museum Studies, 23 (2) 135 – 147 + 197. |
[3] | Odotei, I. K. (2008). History of Ghana: A Paper Presented to Visiting Students from US at Department of Social Work at the Institute of African Studies, University of Ghana, Legon. |
[4] | Kyeremateng, K. N. (2008). The Akans of Ghana: Their Customs, History and Institutions. Bepong Kwahu: Sebewie Publishers. |
[5] | Asante, E. A., Ebeheakey, A. K., Opoku-Bonsu, K., & Cornah, J. (2019). The unwritten historical perspectives of Akan spokespersons staffs. African Journal of History and Culture, 11 (1), 1-10. |
[6] | Singaparee, C. (2013). Who are the Akans of Ghana? Feature Article (All Media Houses in Accra), Accessed: March 4, 2014. |
[7] | Mokgobi, M., G. (2014). Understanding Traditional African healing. AfrJ Pyhs health edu Recreat dance, 20 (2) 24-34. |
[8] | Van dyk, A., C. (2001). Traditional African beliefs and customs. Implication for AID education and prevention in South African Journal of Psychology, 32 (2) 60-66. |
[9] | Berg, A. (2003). Ancestor reverence and mental health in South Africa. Transcultural psychiatry, 40 (2) 194-207. |
[10] | Kahakwa, S., B. (2004). Ancestors and healing in African Spirituality: Challenges to churches in Africa. A study documented by Lutheran churches from Tumaini University – Makumira. |
[11] | Gumede, M., V. (1990). Traditional healer: A medical doctors’ perspective. Cape Town: Skotaville Publishers. |
[12] | Solera Deuchar, L., Mussa, M. I., Ali, S. A., Haji, H. J., & McGovern, P. (2020). Establishing views of traditional healers and biomedical practitioners on collaboration in mental health care in Zanzibar: a qualitative pilot study. International Journal of Mental Health Systems, 14 (1), 1-10. |
[13] | Ozioma, E. J., & Nwamaka Chinwe, O. A. (2019). Herbal Medicines in African Traditional Medicine. In (Ed.), Herbal Medicine. Intech Open. https://doi.org/10.5772/intechopen.80348 |
[14] | Marques, B., Freeman, C., & Carter, L. (2021). Adapting Traditional Healing Values and Beliefs into Therapeutic Cultural Environments for Health and Well-Being. International Journal of Environmental Research and Public Health, 19 (1), 1-19. |
[15] | Truter. I. (2007). African traditional healers: Cultural and religious beliefs intertwined in a holistic way. South Africa Pharmaceutical Journal. (9) 56-60. |
[16] | Twumasi, P. A., (2005). Medical Systems in Ghana: A Study in Medical Sociology. Accra: Ghana Publishing Corporation, Assembly Press. |
[17] | Blomstedt, P., (2014) Orthopedic surgery in ancient Egypt. Acta Orthopaedica, 85 (6), p. 670–676. |
[18] | Filer, J. (1996). Disease. University of Texas Press, Austin. |
[19] | Majno G. (1975). The healing hand. Man and wound in the ancient world. Harvard Unversity Press, Cambridge. |
[20] | Nunn, J F. (1996). Ancient Egyptian Medicine. Commonwealth Fund Publications, London, 99-102. |
[21] | Darimani, B. (2007) Photographic documentation of the arts and activities of the traditional bone setters clinic of Gwollu. M. Thesis, KNUST, Kumasi. |
[22] | Gordon, BL. (1996): Medicine throughout antiquity; 5: 232-7. University of Oklahoma Press Philadelphia. |
[23] | Tijssen, I. (1982). Traditional Bone Setters in Kwahu. Ghana Medical Anthropology Newsletter, 13 (3) 18 – 19. |
[24] | Aries, M. J. H., Joosten, H., Wegdam, H. H J, Sjaak Van der Geest S. V. (2007) Fracture Treatment by Bonesetters in Central Ghana: Patients explain their choice and experience. Tropical Medicine and International Health, 12 (4) 564 – 574. |
[25] | Oppong, A. C. K (1989). Healer in Transition. Social Science Medicine, 28 (6) 605 –612. Oxford Illustrated Companion to Medicine (2001). Orthopaedic Surgery (ORTHOPAEDIC). Health Source – Consumer. |
[26] | Hancock, D. R., & Algozzine, B. (2006). Doing Case Study Research: Apractical Guide for Beginning Researchers. New York: Teachers College Press. |
[27] | Creswell, J. W. (2007). Qualitative inquiry & research design- Choosing among five approaches (2nd Ed), London: SAGE Publications. |
[28] | Rowley, J. (2002). Management research news 25. |
[29] | Usó-Doménech, J. L. & Nescolarde-Selva, J., (2016). What are Belief Systems?. Foundations of Science, Volume 21, p. 147–152. |
[30] | Wisdom, F. (2012). Your Belief System: Karl Woods. Retrieved: February 6, 2013 from www.fringewisdom.com/your_belief_system.php. |
[31] | Enders, A. M., Uscinski, J. E., Klofstad, C. A., Seelig, M. I., Wuchty, S., Murthi, M. N.,... Funchion, J. R. (2021). Do Conspiracy Beliefs Form a Belief System? Examining the Structure and Organization of Conspiracy Beliefs. Journal of Social and Political Psychology, 9 (1), 255–271. |
[32] | Usó-Doménech, J. L. and Nescolarde-Selva, J. (2011). What are Belief Systems? Department of Applied Mathematics, University of Alicante. Alicante. Spain. Retrieved: February 20, 2013 from www.vub.ac.be/CLEA/FOS/cfp/what-are-belief-systems.pdf |
[33] | Gyasi, R. M. et al., (2011). Public Perceptions of the Role of Traditional Medicine in the Health Care Delivery System in Ghana. Global Journal of Health Science, 3 (2) 40 – 49. |
APA Style
Michael Obeng Nyarko, Thomas Obeng Asare, Timothy Crentsil, George Kwame Fobiri. (2022). Akan Belief System and Their Influence on the Diagnosis, Treatment and Rehabilitation of Indigenous Orthopaedic Therapy. International Journal of Education, Culture and Society, 7(3), 158-168. https://doi.org/10.11648/j.ijecs.20220703.16
ACS Style
Michael Obeng Nyarko; Thomas Obeng Asare; Timothy Crentsil; George Kwame Fobiri. Akan Belief System and Their Influence on the Diagnosis, Treatment and Rehabilitation of Indigenous Orthopaedic Therapy. Int. J. Educ. Cult. Soc. 2022, 7(3), 158-168. doi: 10.11648/j.ijecs.20220703.16
AMA Style
Michael Obeng Nyarko, Thomas Obeng Asare, Timothy Crentsil, George Kwame Fobiri. Akan Belief System and Their Influence on the Diagnosis, Treatment and Rehabilitation of Indigenous Orthopaedic Therapy. Int J Educ Cult Soc. 2022;7(3):158-168. doi: 10.11648/j.ijecs.20220703.16
@article{10.11648/j.ijecs.20220703.16, author = {Michael Obeng Nyarko and Thomas Obeng Asare and Timothy Crentsil and George Kwame Fobiri}, title = {Akan Belief System and Their Influence on the Diagnosis, Treatment and Rehabilitation of Indigenous Orthopaedic Therapy}, journal = {International Journal of Education, Culture and Society}, volume = {7}, number = {3}, pages = {158-168}, doi = {10.11648/j.ijecs.20220703.16}, url = {https://doi.org/10.11648/j.ijecs.20220703.16}, eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.ijecs.20220703.16}, abstract = {The Akan are historically an important ethnic group in Ghana who have beliefs on wide range of practices including orthopaedic therapy. The treatment is referred to in indigenous circles as ‘bone setting’. It is a specialised branch of traditional medicine which is quite popular among the Akan in Ghana. Unfortunately, most studies on the subject have focused on benefits of the treatment without placing premium on the philosophy that produced those results. The study seeks to examine the belief systems associated with indigenous orthopaedic therapy among the Akan of Ghana and also investigate the extent to which the belief systems have influenced the diagnosis, treatment and rehabilitation of indigenous orthopaedic therapy. The study is qualitative and the Case study approach was adopted. The population for the study comprises the orthopaedic centres in the Akan Regions of Ghana, patients and cured patients from the selected indigenous orthopaedic centres, Western Medical Practitioners associated with the centres and knowledgeable people on the subject in the communities visited. Purposive sampling procedure was adopted for this study. Observation, and interview were used to collect data from the centres visited. The study revealed that the Akan belief informs the therapists’ choices of tools and materials for their therapeutic processes. Their mode of diagnosis and treatment are also influenced largely by this belief. These processes are approached from two levels; the spiritual and the physical. Spiritually, they deal with the spirit that caused the bone injury and physically use various substances to treat the injury. The indigenous practice therefore makes room for rehabilitation of cured patients in order to address all social and psychological imbalances the injury brings to the cured patients.}, year = {2022} }
TY - JOUR T1 - Akan Belief System and Their Influence on the Diagnosis, Treatment and Rehabilitation of Indigenous Orthopaedic Therapy AU - Michael Obeng Nyarko AU - Thomas Obeng Asare AU - Timothy Crentsil AU - George Kwame Fobiri Y1 - 2022/06/30 PY - 2022 N1 - https://doi.org/10.11648/j.ijecs.20220703.16 DO - 10.11648/j.ijecs.20220703.16 T2 - International Journal of Education, Culture and Society JF - International Journal of Education, Culture and Society JO - International Journal of Education, Culture and Society SP - 158 EP - 168 PB - Science Publishing Group SN - 2575-3363 UR - https://doi.org/10.11648/j.ijecs.20220703.16 AB - The Akan are historically an important ethnic group in Ghana who have beliefs on wide range of practices including orthopaedic therapy. The treatment is referred to in indigenous circles as ‘bone setting’. It is a specialised branch of traditional medicine which is quite popular among the Akan in Ghana. Unfortunately, most studies on the subject have focused on benefits of the treatment without placing premium on the philosophy that produced those results. The study seeks to examine the belief systems associated with indigenous orthopaedic therapy among the Akan of Ghana and also investigate the extent to which the belief systems have influenced the diagnosis, treatment and rehabilitation of indigenous orthopaedic therapy. The study is qualitative and the Case study approach was adopted. The population for the study comprises the orthopaedic centres in the Akan Regions of Ghana, patients and cured patients from the selected indigenous orthopaedic centres, Western Medical Practitioners associated with the centres and knowledgeable people on the subject in the communities visited. Purposive sampling procedure was adopted for this study. Observation, and interview were used to collect data from the centres visited. The study revealed that the Akan belief informs the therapists’ choices of tools and materials for their therapeutic processes. Their mode of diagnosis and treatment are also influenced largely by this belief. These processes are approached from two levels; the spiritual and the physical. Spiritually, they deal with the spirit that caused the bone injury and physically use various substances to treat the injury. The indigenous practice therefore makes room for rehabilitation of cured patients in order to address all social and psychological imbalances the injury brings to the cured patients. VL - 7 IS - 3 ER -