His account followed closely that found in the literature above. In Ademuwagun, A., et al. However, there is still a lack of recognition by some countries and funding agencies of the importance of unintentional injuries as a health problem. So the accident has been prevented. This paper uses a small exploratory study in a Yoruba town in Nigeria to examine these points. HHS Search for other works by this author on: Effectiveness of pictographs in improving patient education outcomes: a systematic review, Parenting style as longitudinal predictor of adolescentsâ health behaviors in Lebanon, Getting the right message: a content analysis and application of the health literacy INDEX tool to online HIV resources in Australia, Is type of practice setting associated with physicianâs cultural competency training? In common with other African systems of belief about disease causation, the Yoruba believe that some diseases (such as malaria) have a simple, natural cause and others have supernatural causes (Ayoade, 1979; Oladepo and Sridhar, 1987; Ramakrishna et al., 1989; Moloye, 1992). In cases where people hold `un-scientific' views about illness or disease causation, it is taken as evidence of their need for education. The data do not indicate whether those involved were car occupants, pedestrians or other vehicle users. Instead, when a person dies, it is the `wicked' who have `done their worst' or the `forces of evil' which have `struck again' (p. 76). NIH What is the way forward for accident prevention strategies? the programmes of economic reform imposed by the World Bank and the International Monetary Fund, and the hardship these have led to for ordinary people) were mentioned by several contributors to the Accident Control Workshop held in Lagos in 1991 (Bolade and Ogunsaya, 1991) as contributing to the accident rate. In criminal law, it is defined as the actus reus (an action) from which the specific injury or other effect arose and is combined with ⦠More generally, African culture is seen as an obstacle to overcome when implementing outbreak control. Nigeria has a rich cultural heritage. Secondly, there needs to be a more critical and self-reflexive critique of health promotion. Bolade, T. and Ogunsaya, A. Bastian (Bastian, 1992) notes that death is `rarely seen as natural in any Nigerian culture'. Needless to say, such research needs to be qualitative (Ramakrishna and Brieger, 1987). Safety as a Social Value. All entries relating to unintentional injuries were extracted for 1 year, from March 1993 to March 1994. These strategies have been framed within a particular discourse which stresses the importance of individual and collective empowerment, an internal locus of control and the value of rationality, and within countries at a certain level of development, with improving rather than declining indices of living standards. The Social and Political Impact. Judging Causality An observed statistical association between a risk factor and a disease does not necessarily lead us to infer a causal relationship; conversely, the absence of an ⦠TOT or training of trainers of TBAs. Igbo-Ora has a well-developed system of primary health care and relatively effective systems for recording vital statistics data (Ayeni and Olayinka, 1979). The possibility of using data extracted from records held at hospitals and from death registers was also to be explored. and Adedewe, N. A. INTRODUCTIONDisease is a dynamic process and it is just opposite tothe health. An orthodoxy has developed [see Davison et al., p. 26 (Davison et al., 1997)]: ...the `locus of control' trend in psychology has operated within an ideological perspective which takes as axiomatic that belief in individual control is `correct', while belief in other agencies requires some kind of rectification (usually education). USA.gov. (1989) The IMF, the World Bank and the African Debt: 2. Accident prevention raises fundamental issues about different cosmologies, different views on accident causation and on the desirability of particular courses of action. On the other hand, action is less likely where someone's Perceived Locus of Control (to use Rotter's term) is external. | World Health Day in 1993 focused on injury prevention and the Eighth General Programme of Work of the WHO (1990â95) gave accident prevention a prominent place within `Health For All'. In other words a person who believes that life's choices are governed by the vagaries of fate or determined by a conspiracy of powerful others and faceless organizations will be less likely to mobilize the personal resources needed to face a potentially threatening situation. Ibadan University Press, Ibadan, pp. Traditional beliefs are perhaps becoming more important again in times of relative economic decline and political uncertainty. In Nigeria they have been described as an `important cause of morbidity', with the need for a `comprehensive accident prevention programme' (Onadeko, 1983). Bathing in boiling water results in many women being burned or disfigured; gishiri cut has resulted in vesicovaginal fistula in many young girls. (1979) Yoruba Beliefs and Sacrificial Rites. Ramakrishna, J., Brieger, W. R. and Adeniyi, J. Ibadan University Press, Ibadan, pp. Hospital data only record cases which reach hospitalâand these may not necessarily be the most severe. appreciating the social, cultural, and behavioral dimensions of health and disease. When new meets old: collaborating on safer birthing methods in Nigeria. ), Accidents and Emergencies in Childhood, Royal College of Physicians, London, pp. In Bolade, T. and Ogunsaya, A. More research could usefully be carried out on the cultural significance of roads. Poorer countries have lower private vehicle ownership, high rates of passenger vehicle accidents, use of open-back vehicles (Nelson and Strueber, 1991), reliance on motorcycles (Falope, 1991) and `token compliance' with, for example, motorcycle helmet wearing (Conrad et al., 1995) or seat belt use (Hauswald, 1997). (eds) (1991) Accident Control and Safety Measures in Mass Transit Operations in Nigeria. Different cosmologies exist outside this culture, often described as `fatalist' by Western commentators and as obstructing change. Ideas about illness causation may include such ideas as breach of taboo, soul loss, germs, upset in the hot-cold balance of the body, or a weakening of the body's immune system. Moreover, there is a fatality per accident rate which can be 20 times higher than in developed countries (Jacobs and Sayer, 1983). fallady@skannet.com (eds), African Therapeutic Systems. A. and Waziri, M. A. (1991) Empirical case studies of accidents and safety control of mass transit agencies in Nigeria. Like process theories, âmechanisticâ accounts of causation also seek to identify causation with the process by which the cause produces the effect (Glennan, 1996; Machamer et al., 2000; see Williamson, 2011 for a survey). Smith and Barss's (Smith and Barss, 1991) review of the literature suggests that this is, indeed, still a relatively neglected area. Ibadan University Press, Ibadan, pp. It has raised issues for research methodology, and has suggested fruitful avenues for more work. Each person has an ori (loosely translated as `head' but also as destiny), chosen for him or her. Likewise, people were losing faith with modern hospitals due to their lack of resources and poor staff morale, and turning back to the traditional structure of Ifa to find solutions to problems. The transfer of technical solutions to the problem of accident prevention clearly needs to take account of the level of development and availability of resources. The UK Department of Health (Department of Health, 1992) thus comments, `In theory at least, all accidents are preventable'. Sidell, M., Jones. In modern literature, we see a debate among scholars about the applicability of the causation or effectuation approach. Chapman & Hall, London. Medical students, who had worked in accident and emergency facilities, felt that the Yoruba belief in predestination was a `major problem' in relation to accident prevention work and that education was needed. This author is referring to Nigeria, which has one of the worst accident records in the world (Asogwa, 1992). All informants saw accidents as a major problem, but the lay people had little to say apart from shaking their heads and agreeing how sad it was. In Oyediran, A. 1995. The data from the death records does include information on how long the individual was hospitalized before death. Interestingly those Western anthropologists, such as Evans-Pritchard (Evans-Pritchard, 1937), so criticised now by African social scientists (Amadiume, 1987) have had their work used to try to understand contemporary lay beliefs in developed countries, e.g. Roberts, H., Smith, S. and Bryce, C. (1995) Children at Risk? Oladepo and Brieger (Oladepo and Brieger, 1986) showed that a third of all accidents on this road involved fatalities, with speeding causing 28.9% and `carelessness' 24% of accidents. Routes linking major metropolitan centres, such as the IbadanâLagos Expressway, are particularly dangerous. COVID-19 is an emerging, rapidly evolving situation. There are major questions regarding who carries out the research and this author is well aware of the issues in researching African culture as a non-African (Dixey, 1985). Regarding `accidents', it is very possible that an injury was intended, as the individual has failed in some duty or was predestined to suffer such an `accident'. Likewise, several of the victims of snake bite, burns and other injuries were in hospital for several days if not weeks before death. Longman, London. It is felt that these data under-represent accidents. The outcome is not recorded (i.e. B. and Brieger, W. R. (eds), 25 Years of the Ibarapa Community Health Programme. There are measures which can be taken, however, to reduce accidents and their effects, and people's beliefs should not be taken to mean that they are satisfied with the status quo. The aims of this paper are to highlight the issue of accidents and unintentional injuries in developing countries, with a focus on Nigeria, and to question the suitability of transferring to poorer countries strategies formulated in Western, industrialized countries. Newsl Inter Afr Comm Tradit Pract Affect Health Women Child. The wider economic and political scenario will be considered briefly, although it is not the main subject of this paper. Accidents and unintentional injury in developing countries, Increasing poverty and structural adjustment programmes, Health promotion discourse and accident prevention, Receive exclusive offers and updates from Oxford Academic. Olurin (Olurin, 1971) found that only 20% of eye injuries in Nigeria were seen in hospital. Except in very old persons, death is hardly ever seen as having been caused by ill health, unavoidable accidents, or any other natural causes. infectious disease, malaria, traditional cultural views, burden of disease, gender, folk ⦠Udomah and Edafiogho, p. 94 (Udomah and Edafiogho, 1990), say of police records in Nigeria, `Regrettably, published statistics may be unsatisfactory from the research standpoint because of incomplete reporting, inaccuracies, varying definitions of accident and injury, and, perhaps most significantly, the production of data for highly specific purposes'. Henwood, M. (1992) Accident Prevention and Public Health: A Study of the Annual Reports of Directors of Public Health, Birmingham. Also one sees that Nigeria as a country is made up of people from different ethnic groups and cultural practices with the dominant groups being Igbos, Yorubas and Hausas. The miasma theory (also called the miasmatic theory) is an obsolete medical theory that held that diseasesâsuch as cholera, chlamydia, or the Black Deathâwere caused by a miasma (μίαÏμα, Ancient Greek for "pollution"), a noxious form of "bad air", also known as night air.The theory held that epidemics were caused by ⦠Bastian, M. (1992) The world as marketplace: historical, cosmological, and popular constructions of the Onitsha market system. (1997) Debates and Dilemmas in Promoting Health. This is significant given that one of the main reasons for the larger fatality rate per accident in developing countries is the lack of timely hospital treatment. (Sahdev et al., 1994) have shown that after an accident, lack of pre-hospital care, delays in transportation and failure to diagnose correctly lead to a higher fatality rate. They could all tell `accident stories' and their dominant theme was of `candidacy' (Davison et al., 1991), i.e. The dominant discourse of contemporary health promotion tends to see fatalism as atavistic and unhelpful. UNESCO, London. a certain Author information: (1)University of Ibadan. L, Katz, J. and Peberdy, A. Use of Safety Pin on Garments in Pregnancy: A Belief and Cultural Practice with Potential Harmful Effect. Pre-destination is only one type of explanation for misfortune; there are also other factors such as transgression of taboos, ancestors, jealousy from others, and what Westerners call `witchcraft'. Of the 54 accidental deaths, 31 (57%) were caused by RTAs. The choice of one's ori, or head/destiny, however, is perhaps not as fixed as this. Low-cost remedial engineering measures have shown promise in developing countries (Jacobs and Sayer, 1983). Varma, A., Souba, J., Faiz, A. and Sinha, K. (, Oxford University Press is a department of the University of Oxford. buying of licences and certificates) and yet people still need to travel to make a living. Health denotes perfect harmony and normalfunctioning of all the body system or state of completewellness whereas disease ⦠Discussion of preventative actions need to incorporate a wider range of factors, such as cultural beliefs and understanding, and accidents need to be placed within a social, economic and political context. Awolalu, J. Slim disease: a new disease in Uganda and its association with HTLV-III infection. had had accidents during their training (Osinubi et al., 1985). Newsl Inter Afr Comm Tradit Pract Affect Health Women Child. Ogunsanya and Waziri, p. 87 (Ogunsanya and Waziri, 1991), state that in 1988 `...the country recorded 25 292 accidents with 9077 deaths', resulting in `an embarrassing rate of 69 accidents and 24 deaths every day of that year...This situation is disturbing as the majority of those killed fall within the productive age of 16â44. Locals are presumed to subscribe to alternative disease models rooted in âtraditional healing,â believe in sorcery or the ⦠Polnay, p. 105 (Polnay, 1992), comments that even with `...true acts of God some would argue that these too can be avoided by appropriate action'. This can lead to different patterns of health-seeking and prevention, as well as mismatched provision of care.4 â 6 Second, cultural habits and practices can protect against, modify or create novel vectors for transmissible disease through, for example, eating culturally preferred raw or undercooked food,7 8 hygienic ⦠Conrad, P., Bradshaw, Y., Lamsudin, R., Kasniyah, N. and Costello, C. (, Davison, C., Davey Smith, G. and Frankel, S. (. The list goes on and on. (Davison et al., 1991). eCollection 2017. Igodan, V. O. (1995) Accidents and the risk society: some problems with prevention, in Bunton, R., Nettleton, S. and Burrows, R. (eds), The Sociology of Health Promotion. | 87â116. African Press, Ibadan, p. 91. Ayoade, J. Two accidents involved two people being admitted from the same accident, one caused three admissions and the rest were single admissions. Ninety-nine entries were recorded, of which 63 were injuries caused by RTAs. The latter include sorcery, witchcraft and `spirit instructions'. Again however, this is where more research would illuminate an acceptable strategy. (1985) Education and inequality in Botswana. Also, `once your ori is working well, you believe that nothing will happen to you'. I demonstrate how local theories of illness transmission indicate a dynamic interaction between spatial domains and social relationships. Asogwa, p. 154 (Asogwa, 1992), has called for `technical know-how from advanced motorized countries where road accidents are well under control using well tested countermeasures' to be applied to Nigeria. Moreover, the Yoruba live in uncertain times, politically, socially and economically, and with possibly declining indices of development. However, mechanistic accounts are more pluralist in spirit, and do not try to locate a single feature of the ⦠Health promotion is therefore faced with a dilemma. Recommendations as to the way forward are then proposed. In addition to different worldviews, the different levels of development also mean that solutions formulated in richer countries do not suit poorer countries. Cultural practices include extended family; adequate care for new mothers for 40 days after delivery; prolonged breastfeeding; and respect for elders. 60â69. Quick, A. 130â131. Female circumcision and vaginal mutilation and also common in Nigerian culture. Osinubi, A. In tandem, it would be essential to investigate the effects of relative national economic decline on household poverty and thence on to injury rates. A. [Harmful practices affecting women's health]. The present exploratory research addresses the gaps not by considering the appropriateness of technical solutions formulated predominantly in the West, but by exploring the differing worldviews of the countries where they were developed and that of where they might be applied. A. Health Education Authority, London. In Bolade, T. and Ogunsaya, A. However, `fatalism' may be a rational perspective in the social and economic circumstances, and who can judge whether there are gods or a God who predetermine people's fate? Clipboard, Search History, and several other advanced features are temporarily unavailable. Ogunsaya, A. Pearce (1989) also argued that "it is too simplistic to see disease as something physical, which attacks the body". death or discharge). Responsible for one admission each were: dog bite, multiple injury, food poisoning, flesh wound, kerosene ingestion and fell on to aluminium. It is frequently stated in the literature that many developing countries have insufficient data on accidents (Jacobs and Sayer, 1983; Mohan, 1997). The absence of effective anti-snake venom was a significant problem. Tell her not to travel now because the road is not clear'. ... Familial ec trodactyly sy ndrome in a Nigeria n child: a case rep ort. A number of ways forward are suggested. (1989) A retrospective study of accidents seen at Igbo-Ora rural health centre from September 1981âAugust 1982, project report submitted to the Department of Preventive and Social medicine, University of Ibadan, 1982. Levels of accidents from available records are noted and people's ideas about accident prevention are discussed. (1989) Survey of apprenticeship in Igbo-Ora, project report submitted to the Department of Preventive and Social medicine, University of Ibadan, 1985. Data extracted from the death records held at the public hospital in Igbo-Ora for 1988â92 are shown in Table I. Section 10: The role of social, cultural, psychological and family relationship factors in the aetiology of disease and illness PLEASE NOTE: We are currently in the process of updating this chapter and we appreciate your patience whilst this is ⦠Bastian has written of the complexity of ideas about roads and pathways in colonial times as well as today, and of the Nigerian fascination with the evils on the road; `Most of the people I knew agreed that night-time travel in Nigeria was tantamount to suicide because of all the dangerous forces, material and otherwise, that made their way along the darkened roads' [see Bastian, p. 102 (Bastian, 1992)]. These postulates enabled the germ theory of disease to achieve dominance in medicine over other theories, such as humors and miasma. (1990) Health Education: Effectiveness and Efficiency. Ibadan University Press, Ibadan, pp. Routledge, London. Evans-Pritchard, E. (1937) Witchcraft, Oracles and Magic among the Azande. `Each individual's ori is his personal divinity who regulates his life in conformity with the wishes of the divinities who exist for the general public interest' [see Abimbola, p. 34 (Abimbola, 1975)]. It also assumes somehow that those in charge of engineering, of policy making and enforcement are not themselves in possession of `traditional' or `fatalistic' views, but have more `modern' approaches. One young Muslim Yoruba when interviewed explained that he did not wear a motorcycle helmet as he had consulted the babalawo and knew that he was in no danger. A. 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Appear in the world ( Asogwa, 1978 ) as to the way forward are then proposed is hoped will... Just opposite tothe health clear ' the `` causal relationship between the defendant 's conduct end! Typically an injury uptake in Nigeria, there needs to be filled...! To you ' the comments of the complete set of features collaborating safer...