South Perspectives
by Carlos Correa - December 2002

Introduction (excerpt)

Traditional medicine (hereinafter “TRM”)1 includes knowledge and practices either codified in writing or transmitted orally. Noncodified, orally transmitted knowledge is generally held and used only within a limited circle of people such as within specific indigenous or rural communities and falls within the sometimes used terms “indigenous” (or “tribal”), “farmers” (or “rural”), “popular” (or “folk”) knowledge (Koning, 1998, p. 263). Systems of TRM codified in writing are often sophisticated systems of medicine supported by theories and rich experience. Such TRM is often widely diffused on a national scale as well as beyond national borders, as in the case, for example, of Traditional Chinese Medicine (TCM), Ayurveda, Unani, Tibetan, Mongolian and Thai traditional medicine, Kampo and Korean traditional medicine (based on TCM).

In some cases, different TRM systems coexist within the same country. In India, for instance, the orally transmitted “folk” system practiced by village physicians/folk healers and tribal communities, coexists with “scientific” (Sasthreeya) systems such as Ayurveda, Sidha, Unani and Amchi that are based on organized, codified and synthesized medical wisdom with strong theoretical and conceptual foundations and philosophical explanations (Pushpangadan 2002, p. 5). TRM serves the health needs of the vast majority of people in developing countries, where access to “modern” health care services and medicine is limited by economic and cultural factors. TRM is broadly used in such countries,2 often being the only affordable treatment available to poor people and those in remote communities. In a context of persisting poverty and marginalization3 and, in particular, in view of the high prices generally charged for patented medicines,4 the relevance of TRM in developing countries may, in the future, increase.

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