**5.1. Ghana**

and powers to do so. Sometimes, an effigy made of clay or wax would be used to represent the demon and would ultimately be destroyed. Exorcism may be accompanied by dancing to the beating of drums, singing, and sometimes flogging the individual or touching him/her with strange objects such as animal tails and other objects to chase out the spirit. The possessed individual would be somewhat agitated but would only calm down as soon as the spirit is removed from the body. Exorcism is practiced, not only in Africa but also in ancient Babylonian, Greek, and other ancient cultures of the Middle East. This practice is also performed for those who are mentally challenged. In their view, until the possessed person is delivered from the power of that evil spirit, the person will not have his or her freedom. Hence, the practice of exorcism is considered necessary [37].

**vi. Libation**: Libation involves pouring of some liquid, mostly local gin on the ground or sometimes on objects followed by the chanting or reciting of words. It is usually regarded as a form of prayer. The liquid could also be water or in modern times, wine, whisky, schnapps, or gin. Some cultures also use palm wine, palm oil, and coconut water, while some others use corn flour mixed with water [38]. Libation pouring as is practiced in some communities has three main parts, namely invocation, supplication, and conclusion.

• **Invocation:** They first invoke the presence of the almighty God, mother earth, and the ancestors. According to the practitioners of libation pouring, offering the ancestors and

• **Supplication:** After invocation, requests are made to the invoked spirits, gods, or ancestors to intercede on their behalf for mercy and forgiveness of offenses such as taboo violations and to seek for spiritual consecration (cleansing) of either the com-

• **Conclusion:** At the end of the libation pouring, they thank the invoked ancestors and spirits. They finally invoke curses on those who wish them evil or failure, meaning that in the process of prayer, it would be unwise to seek the welfare of one's enemy. Therefore, those who wish evil (i.e., enemies, witches, and people with evil powers) on them should fall and die [8]. In this process, the person pouring the libation would be pouring the drink or liquid on the ground as he is reciting the prayers, followed by

**a. Prescription of herbs**: Herbs are prescribed to the sick person according to the nature of the illness. Each prescription has its own specific instructions on how to prepare the herb,

**b. Clay and herbs application:** Application of a mixture of white clay with herbs may be relevant in some of the healing processes. The mixture is applied to the entire body for a number of days, especially in the case of skin diseases. The view is that the human body is

munity or individual(s). The content of the prayer is usually case specific [38].

spirits drink is a way of welcoming them

responses to each prayer point by observers.

the dose, dosing regimen, and timeframe

If the illness is of a physical nature, the following approaches are exploited:

**4.4. Physical perspectives**

200 Herbal Medicine

In Ghana, herbal medicine is usually the first approach to treat any illness, especially in the rural areas. Lack of access to medical facilities, poor roads/infrastructure, and affordability of treatment are some of the main reasons for the prevalent use of traditional healers. Besides, ratio of medical doctors to the patients is about 1:20000, while for traditional healers, the ratio is 1:200. This plays a major role in health care decision making. Other influencing factors, such as financial situation, education, and advice from friends and family, contribute to choice of type of health care [42]. Traditional medicine has a long history in Ghana. This knowledge is typically in the hands of spiritual healers, but the vast majority of families have some knowledge of traditional medicine, which is often inherited and passed down through the generations via folklore.

Most people in Ghana fully accept modern science-based medicine, but traditional medicine is still held in high regard. They believe in the physical and spiritual aspects of healing. Herbal spiritualists collectively called "*bokomowo*" indulge in occult practices, divinations, and prayers and are common all over the country. Tribal vernacular names of traditional healers include "*gbedela*" (Ewe), "*kpeima"* (Dagomba), "*odunsini"* (Akan), and "*isofatse"* (Ga).

AIDS. Another constraint to the development of traditional medicine in Tanzania was lack of data on seriously threatened or endangered medicinal plant species [46]. As it stands today, the traditional medical practice is under the Ministry of health. Efforts are being made to scale up traditional medical practice by creating awareness of the importance of traditional medicine and medicinal plants in health care and training of traditional health practitioners

Herbal Medicines in African Traditional Medicine http://dx.doi.org/10.5772/intechopen.80348 203

Traditional medicine features in the lives of thousands of people in South Africa every day. In fact, it is estimated that 80% of the population uses traditional medicines that are collectively called muti. Muti is a word derived from medicinal plant and refers to traditionally sourced

In addition to herbs, traditional medicine may use animal parts and minerals. However, only plant muti is considered a sustainable source of medicines. South African traditional plant medicines are fascinating with so many colors, forms, and effects. It is an art to know these and to use them correctly to bring about health and harmony, which is the aim of all true traditional healers. The plant muti is commonly sold in specific sections of the open markets

on good practice, conservation, and sustainable harvesting [47].

plant, mineral, and animal-based medicines.

in South Africa, as shown in **Figure 3**.

**Figure 3.** *Muti* market in Johannesburg (Source—Ancient Origins).

**5.4. South Africa**

In some Ghanaian communities, especially in the Akan communities, traditional healers and practitioners are of the opinion that disobeying taboos is one of the ways that could lead to severe illness to the person(s) or community involved [43]. Taboos form an important part of African traditional religion. They are things, or a way of life, that are forbidden by a community or a group of people. One could also become sick through invocation of curses in the name of the river deity, *Antoa*, upon the unknown offender.

In today's Ghana, a traditional Medical Directorate has been established in the ministry of health to provide a comprehensive, recognizable, and standardized complementary system of health based on excellence in traditional and alternative medicine. Establishing centers for integrating scientific research into plant medicines and incorporating traditional medicine into university curricular are now the current status in Ghana [44]. Also, degree-awarding traditional medical schools now train and graduate traditional medical doctors.
