winner1478.
Discussion Board Forum 2
Topic: Your Friend the Witch Doctor?!
You are working in a remote area of the world. To simplify the discussion, we will refer to this place as
Hypothea. In the village of Hypothea the indigenous people are animist and the local Shaman holds
considerable political clout. You traveled to Hypothea to identify the epidemiologic factors contributing
to a host of diseases in the area in order to introduce public health measures to improve the overall well-
being of the villagers. As an isolated river village deep in a tropical jungle, the usual tropical diseases are
suspect. Your efforts have been highly unsuccessful to date, however, to identify cultural determinants of
disease related to diet, housing, maternal health, etc. The Shaman, because of his status within the
community, is vital to your success. He alone is responsible for your lack of progress. Unfortunately, the
Shaman is extremely suspicious of your presence and speaks no English. No one in the village is
permitted to speak without the permission of the Shaman for fear of bad juju.
The local people have animistic views and live with these beliefs and practices for generations,
so a group of people going there to investigate about tropical diseases have to be cautious about
approaching these rural people about modern medicine or scientific strategies to research tropical
diseases with considering other people’s views on that same subject. The researchers should first
craft ways to build trust by showing honesty and humility in their interactions and
communication style. The locals headed by the Shaman can only cooperate with this team of
researchers by showing friendliness and being honest about intended purpose. Befriending the
Shaman is possible showing culture relativism, which is the ability to understand these people
way of life and their beliefs and practices1, like their believe in animism. The researchers should
not make judgments using their scientific or medical knowledge or based on only their
worldview or their culture. Showing culture relativism will promote understanding and
knowledge other cultural practices that are different than their own. If cultural relativism is
applied in this situation, it shows that no culture is superior than another. It is one issue or
situation that is seen by different views depending on cultural background. It is agreeing that
people will do the same thing differently in many parts of the world.
The researchers exhibiting culture relativism will gain the trust of the Shaman, the leader of these
people. The Shaman is an influencer because he or she plays a pivotal role in the daily activities
of the community. A community in remote jungle may not have a chiefdom, political hierarchies
or state structure of government, and therefore, the shaman is the leader in both spirit and
physical events or activities. He is highly reverend and is held in high esteem because of
charismatic leadership characteristics. It is the Shaman who initiates important communal
ritualistic ceremonies. He coordinates and organizes community hunting, and group movement.
The Shaman will lead the village or community in the healing rituals of clients including
divination to diagnose the illness. Shaman can engage in magical acts that are negative, for
instance using spirits to attack others, practicing sorcery or conjuring a person’s soul.2 They can
control those in the spirit world, especially the animal spirits. The Shaman as a leader and a
spiritual healer does not only concern with the health of individuals, but the wellbeing and health
of the community that includes plants, the people, animals and of life as a whole2, it is vital the
researchers to foster genuine relationship that will bring partnership with the locals through the
Shaman. The first interaction should be that of honesty, culture relativity to gain trust and
respect of the Shaman.
1. Condry I. 2001 “Japanese Hip-Hop and the Globalization of Popular Culture.” In Urban Life:
Readings in the Anthropology of the City. George Gmelch and Walter Zenner, eds. Prospect
Heights, IL: Waveland Press.
2. Winkelman M. 1984. A cross-cultural study of magico-religious practitioners. Ph.D. diss.
University of California, Irvine. Ann Arbor, Mich.: University Microfilms.
Hi Devon,
Thanks for your input to this discussion. To further add, since the Shaman does not have trust in
the Western ways and their culture, I would advise that the research team make effort to acquire
essential knowledge of the culture, the beliefs and practices of the Shaman and his people. These
people are practicing what has been handed to them through history and beliefs. Their ancestral
ways are still practiced to keep history and heritage. The practices and beliefs of people are
influenced by experiences of life, beliefs and values of communities and individual families in
addition to ancestral knowledge, heritage and traditional practices that make up a people’s
culture. The culture or way of life cannot be dismissed because of egocentrism, which is the
inability to accept other people way of life. Having a negative view of cross cultures is counter
productive to research in this remote village.
I am sure before leaving for this trip the researchers would have learned about the cultural
practices and beliefs on these people and also to be more equipped communication skills in
diversity and across culture. They should have had cultural competence knowledge, which is the
ability to understand, communicate and being able to interact with other people across cultures
effectively. Gaining the trust of the Shaman will require having a positive attitude and using
intercultural communication skills and positive interaction can start the process. Having the
knowledge of fostering secured relationships and partnership through cooperation and
collaboration by being respectful of diversity. Having a positive attitude and respect of cross
cultures will develop secure and reciprocal relationships that will lead to partnership.
Thomas J, McDonagh D. Shared language: Towards more effective communication. Australia’s
Med J. 2013;6(1):46-54. doi:10.4066/AMJ.2013.1596
Hi Kristoffer and thanks for your input to this discussion. I agree that the meeting of the Shaman
and the people in this remote location may have many roadblocks due to lack of common
language. The communication between the locals headed by the Shaman and the researchers
could have been more efficient having a common language. A shared language would have
made communication flow smoothly to have a smooth process of investigating the tropical
diseases that had become health crises. I agree that having a shared language would have made
the process fast and with effective results. It will remove barriers to pertinent information on
their beliefs and practices and health risks of tropical diseases. The research needs information
of determinants of the tropical diseases, but with limited communication with the locals, it slows
collecting data and relevant information that is needed for analysis. Common language could
have promoted understanding between the locals and the research team because it enhances
communication and collaboration. Shared language is critical component of collaboration
because the goals and the intentions are clearer between the two groups fostering relationships
and partnership. Having a shared common language will bring the locals closer to the research
team so that they can work together to find cure to the diseases so that the locals could live better
and longer lives. With common language, the Shaman will begin the trust team, and being a
traditional and spiritual leader, he will engage the people to cooperate with the process.
Bringing in an interpreter who spoke the language of the locals and the language of the
researcher had to be fluent, efficient so that their purpose of the trip could be explained without
bias, so that the goals and intended purpose of the trip will be accomplished successfully.
Discussion Posts of Peers
Khristoffer Troy Moya
Befriending a Witch Doctor
A primary road block with regards to a meaningful relationship with the Shaman is the lack of shared
language between the research team and the locals and the Shaman. This prevents meaningful
establishment of rapport between the parties involved, the stakeholders of the study. Although the
locals are afraid of speaking directly to the Shaman due to fears of being given bad juju, it is of utmost
importance to recruit a knowledgeable language interpreter that is able to navigate the complexities and
intricacies of the language, in addition to being able to decipher the context in which the conversations
are present. Having a reliable interpreter, that does not have the fear of being given bad juju, the
researcher can partner with local academics involved in the same field of public health. Additionally,
partnerships can be made with local health authorities which can yield the added benefit having an
expert in local health issues to help extrapolate and analyze health data and trends. After partnering
with a language interpreter, it is essential that a proper introduction with the Shaman and the research
team is arranged. Attention to local customs and courtesies, in terms of meeting etiquette is important.
Strict adherence to these protocols can show the Shaman that the research team is indeed serious in
engaging his or her community and has done extensive background research in order to be able to fully
understand the community of interest.
Engaging and interacting with others is a critical part of healthy living. It is the responsibility of the
individual to ensure that they are understood in the way they intended. Shared language refers to
people developing understanding amongst themselves based on language (spoken, text) to help them
communicate more effectively. The key to understanding language is to first notice and be mindful of
your language. Developing a shared language is an ongoing process that requires intention and time,
which results in better understanding. Shared language is critical to collaboration, and collaboration is
critical to business and education. With whom and how many people do you connect? Your 'shared
language' makes a difference in the
At this initial meeting it is also of paramount importance that the purpose of the research study is
disclosed. Although the scientific principles of study might be explained in layman’s terms in order to
keep the interest of the Shaman, inclusion of the full motivation and methodologies to be used ensures
the Shaman that his community is not being exploited. Additionally, the researchers must ensure that
the research study to be conducted is secular in nature and does not intend to be a masked attempt at
evangelization. In terms of socializing with the local population, the researchers should fully participate
and integrate themselves in local festivities and activities where appropriate. This involvement, together
with the assurance of the secular nature of the research study, appeases the suspicions of the Shaman
about the condescending nature of foreign outsiders, especially those with Western values and
practicing a different religion, such as Christianity. This does not mean that researchers should abandon
their Christian values. Rather, clear communication of motives and integration and participation in local
festivities shows appreciation of the local culture that enriches the personal Christian values of the
researcher
Devon Adams
Discussion 2
Public Health programs are often needed in the most inconvenient of places. For example, in our isolated
river village of Hypothea, Shamanism is the spiritual healing practice in a village that is suffering from a
plethora of diseases. Gaining trust from someone suspicious of outsiders is difficult but gaining the trust
of someone with significant cultural barriers is extremely difficult. Since the Shaman and I do not speak
the same language and the other people in the village are not allowed to speak without the Shaman’s
permission, gaining the trust of the Shaman is the first step in collaborating in order to better the health
of their community. One of the first ways that I would prove my intentions to the Shaman is by carefully
disproving his view of those of Western religions. By spending time with him, observing his practices,
and showing my interest in those practices, I will be able to show him that I respect his culture. Since
language is a barrier, it will be of utmost importance to make my actions apparent and tasteful to the
shaman. I will show him the common grounds that Christianity and Shamanism have—to heal others,
help others, and guide them to a better path. Shamans have a calling to serve the needs of the
community, and as Christians, I think we aim to do that also. It would also be beneficial to seek someone
who could act as a translator so that we can not only witness the physical aspect of helping others, but
we can convey our intentions to each other and set attainable goals for the health of the community.
Physically helping the people in the community is a great way to show good faith to the Shaman. I would
help with cooking meals and comfort those who are sick.
One challenge that I may face is that the Shaman is accustomed to those of Western religions belittling
Shamanism. I think we can all agree that it is human nature to have negative attitudes about things that
may be foreign to us, so taking great care as to not offend him or over-step boundaries is critical for
building a relationship with the Shaman. Changing his views on western religions will be no quick, easy
task, but I think one commonality is that we all have the ability to see the good in others. No matter
what language we speak or religion we believe in, I think you can still seek the goodness in a person’s
heart if you are patient enough to watch them as they care for others.
Rose Francois
Forum 2
COLLAPSE
In scholarly literature and the public imagination, these mysterious and mystical religious figures found
across the world are often considered remnants or exemplars of archaic religious culture (Eliade 1964).
Extensively exploring shamanic beliefs and practices, anthropologists have noted the existence of such
religious practitioners in many cultures in Asia, Africa, Australasia, and the Americas. Shamanism has
long been studied by anthropologists and religious scholars around the world. Heralded as the first
complete cross-cultural study on shamanism, Mircea Eliade’s work “Shamanism: The Archaic Techniques
of Ecstasy” explored variation and similarities in religious specialists, who were often healers in smaller
societies. Recognizing the importance of Eliade’s work, anthropologist Michael Winkelman (2010:45)
said that “Eliade’s (1964) synthesis of the cross-cultural data illustrated universals of shamanism and its
social functions.” Furthermore, Winkelman noted that Eliade’s research revealed a shamanic
specialization in understanding, managing, and shaping consciousness and emotions. Akin to primordial
psychologists, shamans in societies across the world played important roles in managing “social
relations, health, and interaction with the natural and supernatural” (Winkelman 2010:45). One thing
that would need to be done to develop a friendship with them would be to have an open heart and mind
to their practices and beliefs. There is a good possibility that they would be able to sense the
unwillingness to partake in their practices and that would offend them greatly. There would also be a
language barrier so an interpreter would be needed as well. Shamans tend to be loners and are mainly
focused on their practices instead of making friends so naturally they will not be open to new people
right away. I also think a major key to befriending a shaman would be time and patience. They would
need time to get used to someone new and that is going to take some time. Over time, I expect that the
Shaman will become more comfortable with us, and will also become curious as to why we have not left,
despite his suspicion toward us. We can use this opportunity to introduce some public health practices
to the Shaman. It will be necessary to present these suggestions and changes to the Shaman, before we
present our opinions to the community. If the Shaman feels like we are being forceful or undermining his
wisdom we may be forced out prematurely. Approaching this situation with kindness, patience, and
sensitivity, we will likely build trust and have favorable results.
References:
Eliade, M. 1964. Shamanism: Archaic techniques of ecstasy. New York: Pantheon Books.
Originally published as Le Chamanisme et les techniques archaı¨ques de l’extase (Paris:Librairie Payot,
1951)
Winkelman, M. 1984. A cross-cultural study of magico-religious practitioners. Ph.D. diss. University of
California, Irvine. Ann Arbor, Mich.: University Microfilms.
Branden Robertson
RE: Forum 2
Hi Rose,
You provide a great history and current practices of Shamanism. This is helpful in understanding how we
must interact with the Shaman and the community to achieve our desired outcome. You mention having
an open heart and an open mind. As Christians, we should always have an open heart and open mind
but we know that often we neglect to move any biases that we have for other people or other cultures.
Being mindful of our existing biases and mitigating those biases is required by Shaman as well as us as
the public health professional. While we are largely taking about how to convince the Shaman, we must
convince ourselves to be open and free from biases of the culture which we are in. You mention this
work taking time. The Shaman, nor the community is likely to conform to trust in us quickly. We are
outsiders who are seen as people who wish to come into the community and alter their way of live.
While this is somewhat true, why would they trust us? Answering this question will require time. I
believe that we can relate to someone coming into our home and rearranging our furniture and
expecting us to conform and understand why this foreign person is in our home and making changes to
what we know. Also, as public health professionals, we often know the goal. But with this, as
mentioned, we cannot be forceful. We have to be considerate and purposeful in our actions and know
that it will take time.
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