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Webster dictionary gave a number of definitions of ‘Ritual’: “a
system of rites, a Ceremonial act or action, a customarily
repeated often formal act or series of acts”. In our everyday
dealings there are different forms of actions taken that are
repetitive but cannot be classified as symbolic eg, bathing,
sleeping, and eating. However, if we kneel, and say a particular
word of prayer and make the sign of the cross before doing any
one of the above routinely, then that can be considered a ritual
because it can be decoded as symbolic to the Catholic religion,
and to other observers as a way of devotion.
There are some symbolic rituals associated with health
practiced by various cultures. In the Catholic Church the
sprinkling of Holy water by the priest and burning of incense
during Eucharistic prayers is believed to ward off evil spirit,
and promote good health and everything progressive for the
congregation. The vestment of the priest, the setup of the altar
and the arrangement of the pews are symbols of a place of
worship. The prayers said at every mass are rituals and members
believe attending mass keeps them in good health, and good
standing in life. So it is with other religious practices. As stated
by Wintz, S., and Cooper, E. (2009), Islamic religious beliefs
are based on five principles: “shahadatain (declaration of faith),
Salat (prayer/worship), zakat (charitable contribution), sawn
(fasting), hajj (pilgrimage to mecca)”, are all the five principles
that require some degree of rituals to perform them. In health
matters, doctors are seen as helpers of God’s will, so they are
not restricted in the course of treatment, (p.21-22).
As a child I remember my maternal grandmother had a large
clay pot with water in it at a corner of her living room;
decorated with white/red colored cloths, and figurines like a
shrine, where every morning as traditional worshipper, she said
her prayers. We were never allowed to play close to the area.
But the water from the pot which she drank she gave us to drink
too when we visited. She believed it promoted good health and
good luck in life. I cannot say for sure if those deeds worked,
but she lived to be 103years before she died in 1978.
In the hospitals as described by Helman, C., (2007), the white
coat worn by the doctors and other health professionals are
symbolic, and the stethoscope used for checking blood pressure
and other vitals are the rituals, performed to diagnose illness or
certify clean bill of health. So many instruments, computers, hi-
technology machines, the arrangement of the doctor’s
consulting room, are all symbolic rituals associated to health
and illness (p.227). For a patient who is certified ill; all these
could symbolize healing, or may signify death, especially for
the elderly. The process of getting admitted as illustrated by
(Helman), is how a sick person goes through some rituals, such
as being stripped of their social statuses, by exchanging
personal clothing to hospital garments, name turned to case file
number, regular monitoring by nurses and medicines
administered routinely (p.236&237).
There are also cases where illness among children defies
biomedical treatment; Abubakar A., et al. (2013) in their work
described the “abikus”, ie, children who are tagged as coming
from the spirit world because they fall ill all the time despite all
manner of treatment. Finally, the child is taken to the traditional
healers to perform some ceremonies and marks are inscribed
with sharp instruments on the body of the child; so if the child
dies, he/she would not reincarnate. This practice is very
common among the Yoruba tribe of Nigeria, West Africa (p.1-
2). In some cases, the child survives and is always identified
through these inscriptions on them by those from the same tribe
as the “abikus”.
There are other instances in some cultures where conversion to
Christianity has changed the method they consult by combining
both the Christian and traditional practices to carry out healing.
In a study of Mapuche tradidtional medicine in Temuco, Chile
by Torri, M. C., (2013), described how the machi (traditional
healer) uses the picture of God and the Virgin Mary as symbols
to remove the devil (evil spirit). The machi prays in the name of
Jesus Christ over the herbs before consultations, diagnosis, and
dispensing of medicine (p.1235).
In Sub- Saharan Africa, and South American cultures; illness,
and death are classified as misfortunes. Therefore, the need to
find the cause always drives the people to consult traditionalists
for answers. In Nigeria, the Pentecostal church’s mode of
operation is similar to the study by Torri, (2013) explained
above. There is a combination of Christianity and traditional
practice to interpret misfortune as being caused by the devil in
place of the evil spirit. Symbolic items like white
handkerchiefs, olive oil, and water are used to caste away the
devil. Death is never seen as a natural phenomenon except it
occurs at old age.
I conclude that the practices of today are ways to retain
membership in the religious settings (Christianity, Islam,
Judaism, traditionalism, etc.), with the trend of cultural beliefs;
instead of totally abandoning them altogether. Instead the
symbolic items used during the primitive era, skulls of
human/animals, shrine, blood etc., were exchanged for things
like; altar, rosary, crucifix, candle, holy water, incense, misbaha
etc. These ideas are corroborated by Harvey, M., (2015) in his
work that described the Akan, Ghana urban and rural mixture of
traditional mode of worship/consultation with priest/faith
religious practices to fulfill the ideology of the people. It is
meant to ward off evil spirit when misfortune happens, and give
reasons why it happened (p.401-402).
Why is ritualism central in all forms of religious worship,
spiritual, and medical consultations?
REFERENCE
Helman, C. G., (2007), CULTURE, HEALTH AND ILLNESS (5
th
edition). Boca Raton, FL. Taylor Francis Group.
Wintz, S., & Cooper, E., (September, 2009). A DICTIONARY
OF PATIENTS’ SPIRITUAL & CULTURAL VALUES FOR
HEALTH CARE PROFESSIONALS.
Source: Pastoral care leadership & practice group of health care
chaplaincy, New York, NY.
Harvey, M., (2015), MEDIAL DEITIES & RELATIONAL
MEANINGS TRACING ELEMENTS OF AN AKAN
GRAMMAR OF KNOWING.
Source: Journal of Africana religions, Vol. 3 No. 4 p.397-441
Published by: Penn State University Press.
Torri, M. C., (2013). THE INFLUENCE OF CHRISTIAN
CONVERSION IN MAPUCHE TRADITIONAL MEDICINE IN
TEMUCO, CHILE: TOWARD A CULTURAL SYNCRETISM
OR A FORM OF IDEOLOGICAL ASSIMILATION?
Source: Journal of religion of health, Vol. 52, No. 4, P. 1228-
1239
Published by: Springer.
Abubakar, A., Baar, A. V., Fischer, R., Bomu, G., Gona, J. K.,
Newton, C. R., (2013), SOCIO-CULTURAL DETERMINANTS
OF HEALTH-SEEKING BEHAVIOR ON THE KENYAN
COAST: A QUALITATIVE STUDY.
Pols One B(11); e71998, Doi: 10.1371/journal.pone.0071998
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PreviousNextAdjust automatic marking as read settingWebs.docx

  • 1. Previous Next Adjust automatic marking as read setting Webster dictionary gave a number of definitions of ‘Ritual’: “a system of rites, a Ceremonial act or action, a customarily repeated often formal act or series of acts”. In our everyday dealings there are different forms of actions taken that are repetitive but cannot be classified as symbolic eg, bathing, sleeping, and eating. However, if we kneel, and say a particular word of prayer and make the sign of the cross before doing any one of the above routinely, then that can be considered a ritual because it can be decoded as symbolic to the Catholic religion, and to other observers as a way of devotion. There are some symbolic rituals associated with health practiced by various cultures. In the Catholic Church the sprinkling of Holy water by the priest and burning of incense during Eucharistic prayers is believed to ward off evil spirit, and promote good health and everything progressive for the congregation. The vestment of the priest, the setup of the altar and the arrangement of the pews are symbols of a place of worship. The prayers said at every mass are rituals and members believe attending mass keeps them in good health, and good standing in life. So it is with other religious practices. As stated by Wintz, S., and Cooper, E. (2009), Islamic religious beliefs are based on five principles: “shahadatain (declaration of faith), Salat (prayer/worship), zakat (charitable contribution), sawn (fasting), hajj (pilgrimage to mecca)”, are all the five principles that require some degree of rituals to perform them. In health matters, doctors are seen as helpers of God’s will, so they are not restricted in the course of treatment, (p.21-22). As a child I remember my maternal grandmother had a large clay pot with water in it at a corner of her living room;
  • 2. decorated with white/red colored cloths, and figurines like a shrine, where every morning as traditional worshipper, she said her prayers. We were never allowed to play close to the area. But the water from the pot which she drank she gave us to drink too when we visited. She believed it promoted good health and good luck in life. I cannot say for sure if those deeds worked, but she lived to be 103years before she died in 1978. In the hospitals as described by Helman, C., (2007), the white coat worn by the doctors and other health professionals are symbolic, and the stethoscope used for checking blood pressure and other vitals are the rituals, performed to diagnose illness or certify clean bill of health. So many instruments, computers, hi- technology machines, the arrangement of the doctor’s consulting room, are all symbolic rituals associated to health and illness (p.227). For a patient who is certified ill; all these could symbolize healing, or may signify death, especially for the elderly. The process of getting admitted as illustrated by (Helman), is how a sick person goes through some rituals, such as being stripped of their social statuses, by exchanging personal clothing to hospital garments, name turned to case file number, regular monitoring by nurses and medicines administered routinely (p.236&237). There are also cases where illness among children defies biomedical treatment; Abubakar A., et al. (2013) in their work described the “abikus”, ie, children who are tagged as coming from the spirit world because they fall ill all the time despite all manner of treatment. Finally, the child is taken to the traditional healers to perform some ceremonies and marks are inscribed with sharp instruments on the body of the child; so if the child dies, he/she would not reincarnate. This practice is very common among the Yoruba tribe of Nigeria, West Africa (p.1- 2). In some cases, the child survives and is always identified through these inscriptions on them by those from the same tribe as the “abikus”. There are other instances in some cultures where conversion to Christianity has changed the method they consult by combining
  • 3. both the Christian and traditional practices to carry out healing. In a study of Mapuche tradidtional medicine in Temuco, Chile by Torri, M. C., (2013), described how the machi (traditional healer) uses the picture of God and the Virgin Mary as symbols to remove the devil (evil spirit). The machi prays in the name of Jesus Christ over the herbs before consultations, diagnosis, and dispensing of medicine (p.1235). In Sub- Saharan Africa, and South American cultures; illness, and death are classified as misfortunes. Therefore, the need to find the cause always drives the people to consult traditionalists for answers. In Nigeria, the Pentecostal church’s mode of operation is similar to the study by Torri, (2013) explained above. There is a combination of Christianity and traditional practice to interpret misfortune as being caused by the devil in place of the evil spirit. Symbolic items like white handkerchiefs, olive oil, and water are used to caste away the devil. Death is never seen as a natural phenomenon except it occurs at old age. I conclude that the practices of today are ways to retain membership in the religious settings (Christianity, Islam, Judaism, traditionalism, etc.), with the trend of cultural beliefs; instead of totally abandoning them altogether. Instead the symbolic items used during the primitive era, skulls of human/animals, shrine, blood etc., were exchanged for things like; altar, rosary, crucifix, candle, holy water, incense, misbaha etc. These ideas are corroborated by Harvey, M., (2015) in his work that described the Akan, Ghana urban and rural mixture of traditional mode of worship/consultation with priest/faith religious practices to fulfill the ideology of the people. It is meant to ward off evil spirit when misfortune happens, and give reasons why it happened (p.401-402). Why is ritualism central in all forms of religious worship, spiritual, and medical consultations? REFERENCE Helman, C. G., (2007), CULTURE, HEALTH AND ILLNESS (5
  • 4. th edition). Boca Raton, FL. Taylor Francis Group. Wintz, S., & Cooper, E., (September, 2009). A DICTIONARY OF PATIENTS’ SPIRITUAL & CULTURAL VALUES FOR HEALTH CARE PROFESSIONALS. Source: Pastoral care leadership & practice group of health care chaplaincy, New York, NY. Harvey, M., (2015), MEDIAL DEITIES & RELATIONAL MEANINGS TRACING ELEMENTS OF AN AKAN GRAMMAR OF KNOWING. Source: Journal of Africana religions, Vol. 3 No. 4 p.397-441 Published by: Penn State University Press. Torri, M. C., (2013). THE INFLUENCE OF CHRISTIAN CONVERSION IN MAPUCHE TRADITIONAL MEDICINE IN TEMUCO, CHILE: TOWARD A CULTURAL SYNCRETISM OR A FORM OF IDEOLOGICAL ASSIMILATION? Source: Journal of religion of health, Vol. 52, No. 4, P. 1228- 1239 Published by: Springer. Abubakar, A., Baar, A. V., Fischer, R., Bomu, G., Gona, J. K., Newton, C. R., (2013), SOCIO-CULTURAL DETERMINANTS OF HEALTH-SEEKING BEHAVIOR ON THE KENYAN COAST: A QUALITATIVE STUDY. Pols One B(11); e71998, Doi: 10.1371/journal.pone.0071998