In this book, Dr. John M. Janzen describes patterns of healing among the BaKongo of Lower Zaire in Africa, who, like many peoples elsewhere, utilize cosmopolitan medicine alongside traditional healing practices. What criteria, he asks, determine the choice of the alternative therapies? And what is their institutional interrelationship? In seeking answers, he analyzes case histories and cultural contexts to explore what social transactions, decisionmaking, illness and therapy classifications, and resource allocations are used in the choice of therapy by the ill, their kinfolk, friends, asociates, and specialized practitioners. From the Preface: This book presents an "on the ground" ethnographic account of how medical clients of one region of Lower Zaire diagnose illness, select therapies, and evaluate treatments, a process we call "therapy management." The book is intended to clarify a phenomenon of which central African clients have long been cognizant, namely, that medical systems are used in combination. Our study is aimed primarily at readers interested in the practical issues of medical decision-making in an African country, the cultural content of symptoms, and the dynamics of medical pluralism, that is, the existence in a single society of differently designed and conceived medical systems.

These essays are an account of disease, health and healing practices on the African continent. The contributors all emphasize the social conditions linked to ill health and the development of local healing traditions, from Morocco to South Africa and from the precolonial era to the present.

Bachelor Thesis from the year 2000 in the subject Theology - Practical Theology, grade: 1,0, , language: English, abstract: In this essay I will look at the medical system of the people of Kongo in Lower Zaire. My account is based on the fieldwork done by John M. Janzen among the BaKongo in the late 60s, early 70s. He offers a concrete description of six cases and examines them. I chose a typical case of these, namely patient Lwezi. Diagnosis and treatment of a BaKongo patient are skillfully directed by the institution of therapy management group, a group made up of the kin of the patient, which takes care of the well-being of the ill. This institution is strongly influenced by the cosmology of the BaKongo and is vital for the therapy. The major features in Lwezi's healing-process were the therapy management group, the paternal blessing and the payment of the bride price, each of which I will refer to in the following sections. Many people think that the healing practices of traditional societies are irrational, but I will show that for the BaKongo medical practices must engage with the supernatural in order to guarantee healing. To anthropologists and many non-BaKongo, the medical system in Lower Zaire appears to consist of various medical traditions, be it the traditional BaKongo therapies or the Western conventional medicine. The general perception is that the latter is not only universally applicable but might eventually replace traditional medical practices. I will show that only by taking into account the BaKongo way of healing, especially the therapy management group with its unique perception of illness and healing, is successful cure of these people possible.

This volume shows how the study of medicine can provide new insights into colonial identity, and the possibility of accomodating multiple perspectives on identity within a single narrative.

This innovative book is a forward-looking reflection on mental decolonisation and the postcolonial turn in Africanist scholarship. As a whole, it provides five decennia-long lucid and empathetic research involvements by seasoned scholars who came to live, in local peoples own ways, significant daily events experienced by communities, professional networks and local experts in various African contexts. The book covers materials drawn from Botswana, Cameroon, the Democratic Republic of Congo, Mozambique, Nigeria, South Africa and Tanzania. Themes include the Whelan Research Academy, rap musicians, political leaders, wise men and women, healers, Sacred Spirit churches, diviners, bards and weavers who are deemed proficient in the classical African geometrical knowledge. As a tribute to late Archie Mafeje who showed real commitment to decolonise social sciences from western-centred modernist development theories, commentators of his work pinpoint how these theories sought to dismiss the active role played by African people in their quest for self-emancipation. One of the central questions addressed by the book concerns the role of an anthropologist and this issue is debated against the background of the academic lecture delivered by Ren Devisch when receiving an honorary doctoral degree at the University of Kinshasa. The lecture triggered critical but constructive comments from such seasoned experts as Valentin Mudimbe and Wim van Binsbergen. They excoriate anthropological knowledge on account that the anthropologist, notwithstanding his or her social and cognitive empathy and intense communication with the host community, too often fails to also question her own world and intellectual habitus from the standpoint of her hosts. Leading anthropologists carry further into great depth the bifocal anthropological endeavour focussing on local peoples re-imagining and re-connecting the local and global. The book is of interest to a wide readership in the humanities, social sciences, philosophy and the history of the African continent and its relation with the North.